The Rudolf Steiner Archive

It is exceedingly difficult for modern consciousness to see any relation between the soul and spirit of man and the purely material, physical world around him; and there is, indeed, some justification for the failure to understand Anthroposophy when it says that the soul and spirit of man—that is to say, the astral body and ego—leave the physical and etheric bodies and continue to exist outside them.

Where, then, are the astral body and ego? This is the question put to us by people who draw their knowledge from the materialistic consciousness of the present day. They naturally cannot conceive that an element of soul may find its place within the bounds of space. At most they can recognise that somewhere or other air exists and that space is pervaded with light—but the idea that soul and spirit exist in space is, for them, beyond the realm of possibility.

This impossibility is but a short way from that other impossibility of conceiving whither the soul and spirit pass when, at the moment of death, they leave the human body. True, modern man says he can “believe” in such things. The moment, however, he begins to make use of his own powers of thought, he finds himself immersed in endless conflicts. These conflicts cease when he strives upwards to Spiritual Science. But the ideas which have then to be assimilated are somewhat strange and unfamiliar to modern man, and he can approach them only slowly and by degrees. At this point let us turn to the consideration of certain facts of spiritual history which today are but little known in the outer world.

We know that the old traditional conceptions, which were incorporated later on into various religions and became matters of faith, may be traced back to primeval wisdom. We know that in ancient times there existed the Mystery centres which really fulfilled the functions alike of churches, places of learning and schools of art. These Mystery centres were the source of all the knowledge which flowed into the masses of the people, and of the impulses determining their activities.

In these centres the initiates dwelt—men who by dint of special training had attained to higher knowledge. As a result of the tests through which they had passed, they had entered into a definite relation with the cosmos—a relation which enabled them to learn, by giving heed to cosmic processes, to the progress of cosmic events, what they wished to know with regard to the world.

It is only the later, more or less corrupt forms of such an understanding that have been preserved for us in external history. You know that in Greek temples, where the oracles were given, certain individuals were wont to pass into a mediumistic condition, and when, at certain times, vapours rose out of the earth, these individuals fell into a state of consciousness which at the present day would be called “trance” by those who persist in maintaining a superficial attitude towards spiritual things. No true knowledge, no knowledge corresponding to reality can ever be attained through trance; everything is a confused jumble and has no foundation in fact. But in times when the old methods of entering into relationship with the cosmos had already deteriorated and become corrupt, people turned to the oracles as a last resource. And all that was revealed from this trance-like consciousness was looked upon as a revelation of the aims of the Divine-Spiritual Beings behind all cosmic processes. Men ordered their lives in accordance with the utterances of these oracles.

Now at the time when men turned to the oracles, they had already lost the faculties which had once been possessed by the initiates in the Mysteries. That was why they relied upon other and more external means for regulating their actions. I shall now try to make clear to you one of the ways by which, in very ancient times, those initiated into the Mysteries penetrated into the secrets of the universe, into secrets which expressed the purposes of the Divine-Spiritual Beings whose mission it is to direct and govern the phenomena of Nature. Such initiates, after they had undergone a long period of preparation during which they so worked upon their whole being that they were able to observe the more subtle life-processes, finally reached a point in their development when, gazing upon the rising sun, they entered into a definite mood. This was a practice to which the old initiate constantly applied himself. He tried to become spiritually receptive to all that took place at daybreak. When the sun was slowly rising above the horizon, a feeling of awe and intense inner devotion was called up in the soul of the initiate. It is difficult today to form any conception of this mood—it was a feeling of the deepest reverence combined with a yearning for knowledge.

A last echo of this mood can, I think, still reach us from the outer world when we read the wonderfully beautiful description of the rising sun by the German poet and writer, Johann Gottfried Herder. This description was, however, written more than a hundred years ago, and it differs from anything that might emanate from some of the insignificant modern poets. For Herder looks upon the sunrise as a symbol of all waking life—not only in Nature, but also in the human soul, in the human heart. The feeling of dawn within the human soul itself, as though the sun were rising from inner depths—this was wonderfully portrayed by Herder when he tried to show how the poetic mood entered into human evolution, and how this poetic feeling had once upon a time been quickened by all that man could experience when he looked at the rising sun.

Still more intensely was the mystery of the sunrise felt by a man such as Jacob Boehme, whose first work was called, as you know, Aurora, or the Coming of Dawn. And the following words from Goethe's Faust: “Up, Scholar, away with weariness—bathe thy breast in the morning red,” are not unconnected with the secrets of the dawn.

The farther we go back in the history of human evolution, the more wonderful do we find the moods that were awakened in the human soul at the moment of sunrise, when the first rays of the morning sun carried down on their waves the pulsating, quickening light of the cosmos. And in the centres of the Mysteries, the old initiates, when they had prepared themselves in a definite way, were able, just at this moment of sunrise, to put their most solemn and sacred questions to the cosmic spirits, and to send these questions, rising from the depths of their hearts, far out into cosmic space.

Such an initiate said to himself: “When the sun sends the first rays of light down upon the earth, that is the best time for man to send his questions out into the wide spaces of the cosmos.” And so the old initiates poured out into cosmic distances the riddles which filled their souls and hearts. They did not, however, look for answers in the trivial way that we are used to in our physical science; they entered into a mood in which they said: “We have now given over our riddles and our questions to universal space. These questions rest now in the cosmos; they have been received by the gods.”

People may think as they like about such things. They were as I have described them; such were the practices in ancient times. Then the initiates waited, and again at night-time they made their hearts ready. But now they did not give themselves up to a questioning mood; they made themselves receptive, and in a devotional mood they stood awaiting the rays of the full moon as it rose above the horizon. They felt that now they would receive an answer from the cosmos. In the older Mysteries this was a very usual procedure. At certain times, questions and riddles were sent out into cosmic space, and the answers were sent back to earth by the gods through the rays of light from the full moon.

In this way man communed with the cosmos. He was not then so proud that he turned over certain questions in his head, as a modern philosopher might do, and then immediately expected an answer. He was not so conceited as to believe that he could sit down with a piece of paper in front of him, and by means of the human brain alone solve the great riddles of existence. Rather did he believe that he must hold counsel with the divine-spiritual powers working and weaving in the cosmos if he were to discover the answers to cosmic riddles. For he knew: “Outside me, in the cosmos, I do not find merely the content of my ordinary sense-perceptions. A spiritual element is everywhere living, working and weaving. And at the moment when the rays of the sun penetrate to me, I can myself send out to meet them the whole content of my will.” This secret has been completely lost to modern research. At one time, however, such things were understood by man and lived in him as true knowledge and wisdom. In Europe, one of the last to reserve this tradition was Julian the Apostate. He was imprudent enough to take these things seriously, and as a result he fell a victim to his enemies.

Nowadays men describe the sun by saying that it sends its rays down upon the earth. The old initiate would have said: “That is only the physical aspect. The spiritual truth is that men live upon the earth and upon the earth they develop their will, and while the rays of the sun pour down from the heavens upon the earth, man can send his will out into the direction of the sun—far out into cosmic space.” On the waves of the will which as it were streams out from the earth towards the sun, the old initiates sent forth their questions into the cosmos. And while a man of today says: “There on the other side is the moon, and the moon sends its rays down upon the earth”—the old initiate said: “That again is only the physical aspect. The truth is that thoughts are brought down to the earth on the waves of the moonlight.” Thus the old initiate entrusted his questions to the rays of will which stream up, from the earth towards the sun, and he received the answers from the rays of thought which come down to the earth from the moon.

Modern science knows only one side of the picture. The scientist sees only the physical properties of sun and moon. The old initiate said: “While the sun continually sends its light down upon the earth, the earth sends its rays of will—the combined will-forces of all the human beings living on earth—into the cosmos. And when man allows the light of the moon to shine upon him, rays of thought are sent down to him from out of the cosmos.”

The human organism has undergone many changes. Anyone, therefore, who is today seeking super-sensible knowledge cannot proceed in the old way. Man's power of understanding is cruder than it was in ancient times. It is true, of course, that even today the rays of his will stream out into the cosmos. But he no longer feels that the rays of his will could carry his questions out into the cosmos; they no longer burn within him, as once they did. He has become too intellectual, and the intellect cools the intensity of all questions. We have very little feeling or the insatiable yearning which once existed in man for knowledge of the most sacred riddles of the universe. We are no longer passionately eager for knowledge; we are merely inquisitive and would like to know everything as quickly as possible without taking the trouble really to understand the world around us.

In our present age only lovers like to dream in the moonlight! Men of learning would deem it frightful superstition if they were asked to believe that answers to the most burning riddles of existence could be brought down to them by the rays of the moon. For modern man, the world is utterly bereft of the spirit, and he understands nothing of the spirit which reveals itself everywhere in the world; or, if he speaks of the spirit he does so in a vague, pantheistic sense, with no concrete knowledge of how, for instance, the rays of the will are related to the rays of the sun, how human forms of thinking are related to the light coming from the moon.

By means of an initiation suited to modern times, however, we are enabled to enter once more into relationship with the cosmos and with the spirit of the universe. The only difference is that the modern intellect has to do it in another way. The preparatory exercises leading to initiation are described in my books, particularly in Knowledge of the Higher Worlds and Its Attainment The purpose of such exercises is to bring the man of today to a point at which it is possible for him really to receive answers to his questions—not merely in his modern pride to turn the questions over in his head, and expect answers to arise from his own brain. The latter method may indeed result in exceedingly clever ideas; but mere “cleverness” can never lead to true answers to the riddles of life. This continual turmoil in his head shuts man off from the universe.

The modern initiate must also ask questions, but he must have patience and not expect to receive the answers immediately. The modern initiate gradually reaches a stage in his development at which he no longer merely observes the outer world in order to satisfy his curiosity with the impressions received through his eyes, ears and other senses. True, he receives external impressions by means of his senses, but while he observes just as definitely, just as intimately as others, all that is around him—the flowers, the sun, moon, stars, other human beings, plants and animals—while he turns his senses in all directions, and allows all these external impressions to flow through and into him, he sends out to meet them a current of force from his own being. And it is this force which represents the question he wants to ask.

Such a man looks, maybe, at a beautiful flower. He does not, however, look at it merely passively, but fixes his gaze upon its yellow colour, and allows yellow to make an impression upon him, At the same time he sends his question out towards the yellow of the flower; he plunges the questions and riddles of existence into the colour yellow, or perhaps into the rosy colour of the sunrise or into some other perception. He does not render up all the questions of his heart to one particular impression—as, for example, to the impression of the rising sun—but he pours them out into each and all of his sense-perceptions. Were he now to expect to receive his answers from these sense-perceptions themselves, it would be just as if an old initiate had sent his problems out towards the sunrise and had then expected the answers to come from the sun, instead of waiting, as we know he did, until the time of the full moon. The old initiate had to wait at least fourteen days; for it was at the time of the new moon that he put his questions to the rising sun, and he received his answers only when the moon was full.

A modern philosopher would hardly be prepared to wait as long as fourteen days. By that time he would expect his book to be in the hands of the printers; or, let us say, he would have expected this before it became so difficult to find a publisher! Today, however, he must again learn to have patience. When a man delivers his questions over to the impressions of his senses, when he allows these questions to be plunged in all manner of things, he must not expect that these same sense-impressions will immediately bring him anything in the nature of a revelation. He must wait—and this is easy for him if he has carried out the preparatory exercises for a long enough time—wait often for a long, long while, until at last all that he has rendered up to the world outside rises up within him in the form of an answer. Should you throw out questions at random, in a haphazard kind of way, you might perhaps receive fortuitous answers of a kind—answers which might afford certain people a measure of egotistical satisfaction—but of one thing you may be sure: they would not be real answers. You must cast your problems into flower and ocean, into the great vault of heaven and its stars, into everything which comes to you as an impression from without—and you must then wait until sooner or later the answers emerge from your innermost being. You have not got to wait for exactly fourteen days; it is not for you to determine, as the old initiates were able to do, the duration of the period. You have merely to wait until the right moment comes, the moment when all that was previously external impression becomes inward experience, and the answer rings from your own inner being

The whole art of spiritual investigation, of investigation of the cosmos, consists in being able to wait, in not imagining that answers will be immediately forthcoming. It follows also, as a matter of course, that definite questions must be put if answers are to be obtained. Should you enquire from those who have already obtained true knowledge, as this is understood in the sense of modern initiation, you will hear the same thing from them all. Such a man may perhaps tell you the following story: “When I was thirty-five years old I became aware of this or that great problem of existence, and all that I had experienced in connection with it entered profoundly into my being. At that time I entrusted this problem to some particular impression which came to me from the outer world; and when I was fifty years old the solution to the problem arose from within me.”

In days of old, the initiates placed their questions within the womb of space in order that out of space they might be born again. The solar element passed through a lunar metamorphosis. Today the riddles that man would fain unravel, all that he fain would learn in converse with spiritual Beings, must first be laid by him within the stream of time. The cosmic element must appear once more, born out of the human soul after a period of time determined by the cosmic powers themselves. But it is necessary for man to reach a point where he is able to feel and know when a divine, cosmic answer stirs within him, and to distinguish between such an answer and one that is merely human.

Thus the real content of ancient initiation is still present, but in another form. It is, however, necessary to be quite clear about the following. If a man desires to penetrate into the great mysteries of existence, he must be able to enter into a spiritual relationship with spiritual Beings, with cosmic Beings. He must not remain a hermit in life, he must not try to settle everything to please himself in his own egotistical way. He must be willing to wait until the cosmos gives him the answer to those riddles and problems which he has himself sent out into cosmic space.

It is evident that if a man has once learnt to send the forces of his soul out into the cosmos and to receive cosmic forces into himself he is much better able to understand the mysteries of birth and death than he was before he had attained to such knowledge. When a man has begun to understand how the element of will inherent in the soul streams out towards the rays of the sun, how it streams into all the sense-impressions he receives from the outer world—he also begins to understand how his soul and spirit stream out into the universe on the waves of a spiritual element, of a cosmic element, when his physical body has fallen a victim to the forces of death. Moreover, he learns to understand how spirituality is brought back again to earth by the moon, by the moonlight. He realises that his highest thoughts are given back to him from cosmic space. For although in this present age thoughts rise up from within man's own being, it is, nevertheless, the lunar element in the human organism that generates the thoughts.

In addition to all this, a man who has had these experiences learns to measure the true significance of certain transitory phenomena which stand, as it were, midway between processes regarded as physical and cosmic in their nature, and those which are cosmic and spiritual. The man of today, owing largely to his materialistic education, describes everything from the physical point of view. He says: “An eclipse of the sun is due to the fact that the moon comes between the sun and the earth, cutting off the rays of the sun.” This is a physical explanation, built up from physical observation and as obvious as if we were to say: “Here is a light, and there an eye. If I place my hand in front of the eye, the light will be darkened.” As you see, it is a purely physical, spatial explanation, and that is as far as modern consciousness goes.

We must strive once more for a true knowledge of such phenomena. They are not of everyday occurrence, and on the comparatively rare occasions of their appearance they should be studied not only from their physical but also from their spiritual aspect.

At the time of a solar eclipse, for instance, something totally different takes place in the part of the earth affected from what is happening when there is no eclipse. When we know that on the one hand the rays of the sun penetrate down to the earth and on the other hand the forces or rays of will stream out to meet the sun, it is possible to form some idea of how a solar eclipse can affect these radiations of will which are altogether spiritual in their nature. The sunlight is blocked by the moon; that is a purely physical process. But physical matter—in this case the body of the moon—is no obstacle to the forces streaming out from the will. These forces radiate into the darkness, and there ensues a period of time, short though it may be, in which all that is of the nature of will upon the earth flows out into universal space in an abnormal way. It is different altogether from what takes place when there is no eclipse. Ordinarily, the physical sunlight unites with the radiations of will streaming towards it. When there is an eclipse, the forces of will flow unhindered into cosmic space.

The old initiates knew these things. They saw that at such a moment all the unbridled impulses and instincts of humanity surge out into the cosmos. And they gave their pupils the following explanation. They said: Under normal conditions the evil impulses of will which are sent out into the cosmos by human beings are, as it were, burned up and consumed by the rays of the sun, so that they can injure only man himself, but can do no universal harm. When, however, there is an eclipse of the sun, opportunity is given for the evil which is willed on earth to spread over the cosmos. An eclipse is a physical event behind which there lies a significant spiritual reality.

And again, when there is an eclipse of the moon, the man of today merely says: “Now the earth comes between the sun and the moon; hence we see the shadow cast upon the moon by the earth.” That is the physical explanation. But in this case also the old initiate knew that a spiritual reality was behind the physical fact. He knew that when there is an eclipse of the moon, thoughts stream through darkness down upon the earth; and that such thoughts have a closer relationship with the subconscious life than with the conscious life of the human being. The old initiates often made use of a certain simile when speaking to their pupils. It is, of course, necessary to translate their words into modern language, but this is the gist of what they said: “Visionaries and dreamers love to go for rambles by moonlight, when the moon is full. There are, however, certain people who have no wish to receive the good thoughts coming to them from the cosmos, but who, on the contrary, are desirous of getting hold of evil, diabolical thoughts. Such people will choose the moment of a lunar eclipse for their nocturnal wanderings.”

Here again we approach a spiritual reality in a physical event. Today we must not absorb such teaching in its old form. Were we to do so, we should be led into superstition. But it is very necessary to reach a point at which we are able once more to perceive the spiritual which permeates all cosmic processes. Eclipses of the sun and moon, recurring as they do in the course of every year, may really be looked upon as “safety-valves.” A safety-valve is there to avert danger, to provide an outlet for something or other—steam, for instance—at the right moment. One of the safety-valves which makes its appearance in the cosmos and to which we give the name of a solar eclipse, serves the purpose of carrying out into space in a Luciferic way, the evil that spreads over the earth, in order that evil may work havoc in a wider, less concentrated sphere. The other safety-valve, the lunar eclipse, exists for the purpose of allowing the evil thoughts which are present in the cosmos to approach those human beings who are desirous of being possessed by them. In matters of this kind people do not, as a rule, act in full consciousness, but the facts are nevertheless real—just as real as the attraction of a magnet for small particles of iron. Such are the forces at work, in the cosmos—forces no less potent than the forces we analyse and investigate today in our chemical laboratories.

Man will not be able to free himself from the forces in his being which tend to drag him downwards until he develops in himself a certain feeling for spiritual concepts such as these. Then only will the path leading to a true comprehension of birth and death be opened up to humanity. And such a comprehension and understanding is sorely needed by humanity today, when men are plunged in spiritual darkness. We must learn again what it really signifies when the sun sends its light towards us. When the sunlight streams towards us, the surrounding space is made free for the passage of those souls who must leave their physical bodies and make their way out into universal space. When the sun sends its light down to earth, the earth sends human souls out into cosmic space, where these souls undergo many metamorphoses. Then, in a spiritual form, they approach the earth once more, passing in their descent through the sphere of the moon, and taking possession once again of a physical body which has been prepared for them in the stream of physical heredity. It will not be possible for us to enter into a right relationship with the universe until such time as we begin to feel and experience these things in a real and living way.

Today we learn astronomy, spectroscopy and so on. We learn how the rays of the sun penetrate down to earth, and we fondly imagine that there is nothing more to be said. We learn how the rays of the sun fall upon the moon, and from the moon are reflected back again to earth, and we look upon the moonlight in this way only, taking into consideration merely its physical aspect. By such means the intellect is brought into play. Intellectual knowledge cuts man off from the cosmos and tends to destroy inner activity of soul. This inner life of soul can be reawakened, but man must first win back for himself his spiritual relationship with the cosmos. This he will be able to do only when he is once more to say to himself: “A man has died. His soul is radiating out towards the sun. It streams out into the cosmos, traveling the path made for it by the rays of sunlight, until it comes into a region where space has an end, where one can no longer speak in terms of three dimensions, but where the three dimensions are merged into unity. In this region, beyond space and beyond time, many and various things happen: but later on, from the opposite direction, from the direction of the moon, of the moonlight, the soul returns once more and enters into a physical human body, is born again into earthly life.”

When man learns once more that the souls of the dead go out to meet the light rays of the sun, that the shining beams of the moon draw the young souls back again to earth, when he learns to feel concretely how natural processes and phenomena are everywhere permeated with spirit—then there will arise once more on earth a knowledge which is at the same time religion; a truly devotional knowledge. Knowledge that is based entirely upon materialism can never become religion. And religion that is founded on faith alone, that does not spring from the fountain of knowledge, can never be made to harmonise with all that man sees and observes in the universe around him. Today men still repeat certain prayers from ancient times. And if anyone maintains—as I have done in the booklet entitled “The Lord's Prayer”¹—that deep spiritual truths are concealed in these ancient prayers, the clever modern people say: That is mere visionary dreaming, mere fantasy. But it is not fantasy; it is based on knowledge of the fact that these prayers, which can be traced back to ancient times, and which tradition has preserved for humanity, have been conceived out of a profound understanding of cosmic processes. We must win back for ourselves once more a knowledge and an understanding that will enable us to call up in our souls a feeling akin to religion whenever we are confronted by great cosmic events. We must be able to say, with the men of old: “O sun, thou sendest towards me the rays of thy light. These rays form a pathway to me upon earth—and along this pathway, but moving in the other direction, the souls of human beings, the souls of the dead stream out into cosmic space.” And again: “O moon, thou shinest down with gentle radiance upon the earth from thy place in the heavens. And borne on the waves of thy gentle light from far cosmic spaces, are those souls who are on their way once more into earthly existence.”

That is how we can find again the connection between the light and radiance of the outer world and all that lives and weaves in the inner being of man himself. We shall then no longer say thoughtlessly: “Man is surrounded by the physical universe and he can form no conception of what will become of his soul, when, separated from the body, it passes out into this purely material universe.” On the contrary, we shall know that while the piercing rays of the sun make their way through space, they are all the time working towards the forces streaming out from the human will, and preparing a pathway for them. We shall recognise also that the moon does not shed its gently undulating light over the earth without aim or purpose, but that a spiritual element surges and streams through space, borne on the waves of the moon-beams.

When once perceptions such as these enter into our consciousness, we shall no longer be able to look with indifference on a plant, let us say, when it is bathed in the light of the early morning sun. For at such a moment very special processes are taking place in the plant. It is then that the juices in the plant are carried up by its delicate vessels into blossom and leaf. It is then that the rays of the sun, as they fall upon the plant, make way for the forces of will coming from the earth. And it is not only the juices described by our modern scientists which stream through the plant at such a moment; those forces of will which have their seat in the depths of the earth, stream upwards also from the root of the plant into its flower. And in the evening, when leaves and petals close, when the rays of the sun no longer prepare a pathway for the emanations of will streaming upwards from the earth, the inner activity of the plant ceases for a time, and its life rests.

The plant, however, is also exposed to the gentle light of the moon. The moonlight does not cast its spell on lovers only—it has an influence too on the sleeping plant. Interwoven with the moonlight, cosmic thought streams down into the plant and works within it.

Thus in the plant-world we learn to look for the combined forces of “earthly will” and “cosmic thought.” And we study the form of many different plants in order to discover how far each one is woven out of “cosmic thought” and of “earthly will.” And when we learn how spiritual, healing forces spring up from these cosmic thoughts, and from this earthly will, the healing properties of plants make themselves known to us, and we learn to see in the plant the medicinal herb. But it is only when one has attained to an intimate knowledge of cosmic processes that it becomes possible to recognise the remedial potentialities of the several plants.

We must win this knowledge afresh. We must reach the point, when we can understand how the human head is actually moulded in the image of the earth herself. In the human embryo it is the head which first takes shape. It is moulded in the likeness of the earth, and the rest of the body is joined on to it. When the human head is bathed in light, and the sunlight penetrates it, then that which in the human head is analogous to “earthly” will shines out into the cosmos with a living power.

If, now, we consider a plant whose root contains the forces of “earthly will” in marked degree, we can be sure that the root of such a plant seeks continually to evade the light of the sun; and we can be equally sure that it is specially subject to the influence of the moonlight, which, feebly though its rays seem to us to shine down upon the earth, nevertheless penetrates right through to the roots of the plants.

If, by burning the root of such a plant, we bring to it the element of light, and if we preserve the ashes thus obtained and make a powder out of them, then we have the means to prove how such a powder is able, by virtue of the cosmic processes inherent within it, to work upon the human head, for the forces of will in the head are similar in their nature to the forces of will in the earth. The point is that we should learn to fathom the connection which everywhere exists between matter and spirit—a connection which does not differ whether we are dealing with the smallest particle of matter or the greatest mass. Then we shall be able to do something which at present holds good only for mathematics; we shall be able to apply to the whole realm of nature truths which first come to us as purely spiritual apprehensions.

A cube, we know, is made up of six squares. Such a thing can be spun out of thought; it is a thought-picture. In salt, in ordinary cooking-salt, we find the cube again in nature herself, and here we discover the connection between a spiritual principle—something “thought out”—and a material substance in outer nature. But I ask you:—What does the average man of today know of the degree in which spiritual forces—cosmic forces of thinking, earthly forces of will—are present in the root of any particular plant? And yet the process is the same as that which we carry out today, albeit in the most abstract manner possible, when we first conceive of the cube, and then proceed to find it again in ordinary salt.

What we do today only when we are thinking in terms of mathematics, we must learn to do again with everything that comes within the range of the human soul. The study of mathematics does not, as a rule, give rise to a devout, religious attitude of mind. Such a man as Novalis could, it is true, be rapt in devotion when given up to the study of mathematics. For Novalis, the science of mathematics was a great and beautiful poem. But one comes across few people who enter into a devout mood of soul when studying mathematics!

When, however, we go a step farther, when we conjure up the spirit from the depths of man's being and bear this spirit out into the cosmos, where of course it already is (one merely learns to recognise it again)—then science becomes permeated with religion; harmony between religion and science is once again achieved.

• 1. Anthroposophical Publishing Company. Second English edition.

A common thread in all religions of the past is the idea that if a person wants to live a harmonious life, they must first fight a certain battle within themselves. If they do not want to do this, that is, fight this inner battle, then this is reflected as disharmony and conflict in the outer world. [This idea is based on a lower level of knowledge. The power of knowledge tells us:] If the individual human ego is to be able to develop, man must become master over desires and passions in his astral body. The battle that must arise between the ego and the lower nature must be fought and won within, otherwise man will come into conflict with the outer world. This is symbolically depicted by the ancient Hebrews in the story of Cain's fratricide. Behold, what man attains when he does not slay the evil passions, the brother in his soul, with his good member. This fight - what is described to us in Cain and Abel - must take place in the soul, otherwise it will express itself outwardly. That was the one admonition. The other related to the deeper knowledge, which we call occult clairvoyance. ]

For in the religious records, deep symbols often hide in the events described. Everything that emerges on the physical plane has always been a reality first on the astral plane. The same thoughts that we find in the story of Cain we find in another people, in a different form, based on the deeper knowledge that clairvoyance gave to other peoples of the Orient. In order for a person to be able to work as an initiate in a particular direction in the world, they must first come into harmony through initiation. And this brings us to a very important chapter in the initiation myths of the ancient religions.

We know that the human being consists of four bodies, the physical body, the etheric body, the astral body and the ego, which have gradually developed in the course of evolution. In the Lemurian period, when only the physical and etheric bodies had developed, the potential for the ego body already existed, although this was only to emerge in humans after the end of the Atlantean period. At that time, a close connection arose between the ego and the physical body on the one hand, and between the astral body and the etheric body on the other.

The physical body has arisen out of the spirit of the cosmos; just as water is condensed into ice, so the physical body is spirit compressed. If we want to find the origin of man and understand the physical body, we must seek the spirit in the cosmos.

The physical body is a crystallization of the father principle of the cosmos. Based on this fact, a person inherits everything related to the physical body from the father, from the paternal grandparents.

The ego is closely connected to the physical body, which is why the human being inherits its entire structure from the father. The ego is dependent on certain properties of the physical body and its effectiveness is inhibited when the physical abilities are weak. Only through the physical body can the ego express itself here [on earth].

The etheric body, in turn, has crystallized out of the mother principle of the cosmos; the qualities associated with it are therefore inherited from the mother's side, from the grandparents on the mother's side. The same is true for astral abilities, which are also inherited from the mother's side due to their close connection with the etheric body.

[This is the secret of inheritance: the formative, shaping comes from the maternal, because the etheric crystallizes out of the mother principle of the cosmos. Because the I is more closely connected with the physical, the I-structure of the human being inherits from the father line; the astral, on the other hand, with the etheric, more from the mother principle. The self comes from previous incarnations, but it relies on the particular characteristics of the physical body to express itself. If our physical body is weak, for example, the self will show itself to be less courageous.

People who had insight into the laws of the spiritual world emphasized this, even if they did not express it in the same way. Goethe, for example, says: “From my father I have the stature, the serious way of life, from my mother the cheerful nature, the desire to tell stories.” If we apply this rule correctly, we will understand much of what we encounter in the relationship between children and parents. Artists and poets, whose qualities have their roots in the astral, usually inherit their talent from their mother's side.

When a person wants to work in the world as an initiate, a new behavior arises in them, a change in the relationship between the bodies. Above all, the physical body must lose its power over the person. Whether the initiate wants to develop into a seer, a magician or something else, he must first of all fight with all his might against the physical body within him, kill the physical body within him. In the old world view, this is symbolically expressed with the words: Kill the father principle in you - that is, the physical body - and unite with the mother principle. Only when we have overcome the physical can we unite with the etheric principle, that is, with the mother principle. When we have conquered the physical life in us, we begin to live with the organs of the etheric body, we begin to see and hear with spiritual eyes and ears. The person who kills the father principle unites with the mother principle.

At the time of initiation, there was a terrible danger in this fact, especially in the times when people did not take the old strict rules so literally. The clairvoyant person in prehistoric times had to know what he was dealing with. Because when an immature person, whose ego was not developed or whose astral body was not pure, had overcome the physical and united with the mother principle, his fate in the world became truly tragic. The disharmony that he should have fought and overcome within himself now manifests itself in the outer world, where his thoughts become real images.

In Oedipus, we have an example of a person who became astral clairvoyant by means that were not entirely pure. His astral vision was darkened, so that he could not see and could not penetrate to the spiritual. Oedipus did not understand the oracle's words that he should become an initiate, but that he should first kill his father and marry his mother, because he was not pure enough within, he did not understand what was meant by an initiate. In his drama, the poet presented the experiences within as events in the physical world.

The consequences of a degenerated, imperfect initiation are reflected in the drama of Oedipus as well as in the fratricide of Cain. Oedipus robs himself of his sight - a symbol that the old initiation is coming to an end. The same idea is expressed symbolically in the story of the “born blind”. Through the old initiation, people had become blind to the outer world; with the old art of clairvoyance, people could no longer rise to the spiritual world. Instead of clarity and development, the old path now only led to darkness and confusion. In Oedipus, who deprived himself of his sight, we see how the old, degenerated destiny of initiation is fulfilled.

With Jesus, a new light was to rise over humanity, and initiation was to take on a new form. People had become blind to the physical world and the forces that underlie it. But initiation was to take on a new form, and a new light was to rise over humanity. With the ego, a new impulse was to be given, and this impulse was to open the eyes to the new light that had come into the world. In Jesus, the declining old world was to be united with the ascending new one. How the old darkness, the old spirituality, disappeared before the rising light, before Jesus, and how they accomplished their last deed in this ascending light, is not told in the Gospels, but it has always been described in the esoteric-Christian schools of initiation.

[Just as in the fratricide of Cain, the unresolved conflict between the astral body and the ego is acted out in the drama of Laius and Jokaste: the unpurified initiation.] This legend, which contains a profound truth, goes as follows: Once upon a time in Asia there was a married couple who had no children. Then the oracle announced that they would have a son, but that they would be forced to bury him, because he would kill his father and marry his mother after killing his brother. He would possess all the spirituality in the world, but be in disharmony with everything and everyone in the outer world. Naturally, the parents did not want to have a child that would bring so much misfortune upon themselves and others, but due to their own weakness, they bore him anyway. They abandoned the child on the island of Scarioth, where the queen found him and took him in because she had no children of her own. Later, however, she had a son, and the adopted child felt neglected and killed his brother. So he had to flee and was taken in by Pilate. There he came into conflict with a neighbor, an old man, killed him and married the old man's wife. Later he learned that he had killed his father and married his mother. So he fled from there too and was taken in by him who is full of mercy, by Christ Jesus. This man was Judas Iscariot.

This legend is an expression of the entire old worldview; the father principle or the conquering of the physical body and the union with the mother principle have been an inner reality in the past.

The soul had matured in the process, but as the ego developed, the clairvoyance gradually faded, and darkness and confusion in relation to the outer world took its place, and this darkness contributed to the death of the new rising light. How the old world view was able to kill the new light, and how the latter was nevertheless able to triumph in the struggle and transform outer disharmony into harmony by spiritualizing everything - all this is presented in the Gospel of John.

This Gospel is a wonderful composition even from a purely external, technical point of view. As if written by a true artist, it shows in a single continuous progression from the wedding at Cana to the resurrection of Lazarus how Jesus' soul and spiritual powers grew to the same extent that his physical body died inch by inch, and how the dying of the body, which began at baptism, was intimately connected with the so-called miracles that Jesus performed. For the conquest of the lower nature had to appear as a dying on the physical plane. This was a symbolic expression of the fact that the father principle, the physical life, had been overcome.

This is also indicated by the fact that Jesus' physical father was dead. The union with the mother principle is symbolically represented in the relationship between Jesus and his stepmother, who experienced a new birth at Jesus' baptism, in that the pure, spiritualized etheric and astral body of his own mother incorporated herself with her. From Jesus' words to her at the wedding of Cana, it is clear that he felt the bond between them: “What is going on here between you and me? How gloriously I feel the motherly forces in me, how gloriously my forces combine with yours, that is, with the forces of the All-Mother! In a purely spiritual way, the old principle of initiation asserts itself here. The physical body is dying. Through the soul bond that connects it to the Mother, it connects to the etheric forces, and so the physical body becomes a source of healing effects. That this happened at a wedding also has its great symbolic significance.

The sign that Jesus performed at Cana was related to the ancient principle of initiation, albeit in a new form. It was a direct effect from soul to soul through a power of love that was heightened to the highest degree, which was transferred from his own soul to the others and had an effect on them, so that even their sense of taste was changed and the water in their mouths tasted like wine. And this was not an illusion, but the water had the same effect on the guests as if it were wine. The materialist, who believes in nothing but matter, would demand a chemical analysis above all, but for the spiritually developed person, on the other hand, the chemical reaction is merely Maya and a consequence only of transferred spiritual power. Here the question was not one of mere suggestion, but the effect of what was drunk was in every way the same as that of wine.

But did Jesus want to encourage people through this sign to use wine as a mere stimulant? Some Bible scholars believe so and describe the transformation of water into wine as symbolic of Jesus' mission to transform the tasteless, insipid water of the Old Testament into the fresh wine of the New Testament. But if they interpret this passage, they have not understood an important word. When Jesus' mother points out to him that there is no wine, he replies, “My hour has not yet come,” that is, the hour when Christ should actually work.

Like all great leaders and role models, the Christ had to bide his time. People need a transitional period if they are to accept something new. Spiritual forces are at work in all matter, and so the wine also had to fulfill its mission.

Some nations never drink wine, while others use it as an offering in their religious services. In the ancient mysteries, wine was not used, but from a certain point in time it was used in the sacrificial offerings of the cult of Dionysus and then spread throughout the world with this cult.

In the most ancient times, the blood bond was the only thing that united people with each other, and this was much stronger than it is now. But when the ego power was to develop, a physical means was needed to love the spirits and to bring together people who were not united by blood ties. Wine was useful for this purpose, and that was its mission in the past. But on the Mayan plan there is nothing that is absolutely good, everything has only one task to fulfill, either in the physical or the psychic realm. What was once necessary for development and was a good becomes harmful when that time is over and it is no longer needed. At the time of Jesus, this mission of wine was fulfilled. The ego was developed, and through the use of wine, the old clairvoyance had gradually been made impossible. Jesus' sign at Cana symbolically expresses this truth. But this mission of wine, to bring people together and to elevate the spirits so that the physical body becomes an instrument for spiritual forces, was to be carried out thereafter by purely spiritual means. Jesus drinks water Himself and also gives water to the guests, but He gives it such power that it acts on them like wine. Thus a new form, a new power, was given to the old cult of Dionysus. The sign at Cana also points to times to come. In our days, the use of wine is harmful. If we look at the cult of Dionysus in this way, we also find the profound content of the Gospels. For the Gospels speak not only to the naive and ignorant, but also to the highly developed person.

The deeper one penetrates into them, the more one will find there, and future generations will find in them a never-ending source of knowledge and development. And the deeper people penetrate into the spiritual world, the better they will understand these documents that have come down to us from the world of angels. In the seven signs reported at the beginning of the Gospel of John, we find how the individuality of Jesus grows step by step and becomes more spiritualized. And in the later part we find a practical guide for our own development.

It is a very complicated matter, as you may well imagine, when the Spirits of the different Hierarchies have to coordinate their forces in such a way that the mission of the Earth can be fulfilled and ultimately a state of balance or equilibrium be achieved. You will understand therefore that statements such as those made in our last lecture are valid only in so far as they refer to a definite period in evolution and that the whole picture changes immediately one depicts evolution at another period. Hence in order to arrive at a fuller understanding of these complex problems a particular course of lectures cannot be isolated from the rest.

I shall here draw attention to one point only and what I am about to say is to be taken as footnote or addendum to the lectures on the Spiritual Hierarchies.¹ In creating the harmony or equilibrium of our Earth the whole cooperation of the Hierarchies is involved and we must envisage the Spirits of Will, the Cherubim and Seraphim, which we described yesterday as the highest Hierarchy, as raying outward from the Earth. We must envisage these Beings as originally working inward from the Universe towards the centre of the Earth. Man does not become aware of these forces in the former aspect but only in the latter aspect when they are reflected from the Earth's centre.

You will only be able, therefore, to form a complete picture of the very intimate processes which here take place if you compare what was said in my last lecture with the more detailed information about the Hierarchies in the lecture-course given at Dusseldorf, in which a comprehensive picture was given of the cosmic activity of the three Hierarchies. These things are by no means so simple, and in order to make the mission of the Earth comprehensible we must approach this problem in such a way that we are prepared to accept that the Spirits of these Hierarchies are reflected in the elements of Earth existence. If you bear this in mind then you will also sense the infinite wisdom inherent in a universe of relationships. To a certain extent you will also feel that the field of knowledge must be continually enlarged, that it is unlimited, since things are so complicated that when we imagine we have grasped one point of view we immediately reject it in favour of another which throws light on the problem from a different angle. We can only advance step by step in our knowledge: Nevertheless from the indications given in the last lecture) especially at the close of that lecture, you will have a clearer understanding of the cooperation between the normal and abnormal Spirits of Form, a cooperation which ensures that the population of the Earth should not be limited to a single homogeneous species spread over the whole Earth, but that a diversity of individual races should be possible. In order to achieve that corporate humanity, which is only possible to man in the course of Earth-evolution, it would have been necessary for the normal Spirits of Form to act independently. These are the same spiritual Beings who in Genesis are called the Elohim. In the whole Universe which surrounds the Earth and together with the Earth forms a single whole, we can distinguish seven of these normal Spirits of Form. There are therefore seven Spirits of Form or seven Elohim. If we wish to form a conception of these seven Elohim with their various missions and their task of establishing Harmony or Love as the ultimate mission of the Earth, we must clearly understand that these seven Spirits of Form cooperate in such a way that what we described in Lecture Four as “man in the second third of his life” would become a reality. Thus, if all these seven Spirits of Form could work in accordance with their declared intention, then collectively they would fashion the real Ego-being. But as other spiritual Beings cooperate with them and diversify this uniform humanity, it was found necessary to make special preparations in the Cosmos. If today you wish to find in the Cosmos the sphere of activity of the normal Spirits of Form—those Beings who, as I described yesterday, shine down upon us in the light from our present Cosmos—then you must seek for them in the Sun. You must always look towards the Sun sphere for that cosmic “Lodge”, that community in the Universe, where these Spirits of Form plan to establish the earthly harmony and to fulfil the mission of Earth-evolution. Lest the activity of the abnormal Spirits of Form should provoke too great a disharmony amongst mankind, one of the Spirits had to detach Himself from the community. In reality, therefore, only six Spirits of Form or Elohim work from the Sun; one of these Spirits had to detach Himself lest the simultaneous activity of the abnormal Spirits of Form, who are really Spirits of Movement should disturb the balance or harmony. It was the Spirit who in the Bible, in Genesis, is called Jahve or Jehovah. If you wish to follow His activity in the Universe you must look for it, not in the Sun sphere, but in the Moon sphere at a particular epoch. I have touched upon this in my Occult Science—an Outline from another angle, where I have shown that the Spirits of Form withdraw with the separation of the Sun, but in the special disposition following upon the separation of the Moon, the preliminary conditions were first established for the further evolution of man. For if the Moon had remained united with the Earth the evolution of man could not have taken place. This further evolution of man has only been made possible because one of the Elohim, Jahve, accompanied the separation of the Moon—while the other six Spirits remained in the Sun—and because Jahve cooperated with His six colleagues to counteract the forces of the backward Spirits of Movement.

Now the separation of the Sun was a necessity for the following reasons: after certain older Spirits of Movement who possessed more potent forces than the Spirits of Form—for they stand higher in the rank of the Hierarchies—had decided to remain behind, the normal Spirits of Form were obliged to modify their activity by detaching one of their members, otherwise they would not have been able to establish the balance or harmony necessary for further evolution.

If we wish to have a clear idea of the activities of these normal Spirits of Form it is best to think of them as streaming down to us in the sunlight. If, however, we wish to understand how the abnormal Spirits of Form cooperate with the normal Spirits of Form who are centred in the Sun (for Jahve withdrew towards the Moon sphere solely for the purpose of establishing the equilibrium), then we must imagine that a certain Sun-force, which streams towards us in the normal Spirits of Form is modified by the force that rays down to us from the abnormal Spirits of Form who are really Spirits of Movement. These have their centre in the other five planets, in Saturn, Jupiter, Mars, Venus and Mercury, speaking in terms of the seven heavenly bodies of ancient astronomy.

When you look out into the Cosmos you have now a picture of the distribution of the normal and abnormal Spirits of Form. Six of the normal Spirits of Form are centred in the Sun and one of them, Jahve or Jehovah, from the sphere of the Moon acts as a counterpoise by virtue of this function as Regent and Guide of that sphere. The activities of these Spirits of Form are influenced by the activities proceeding from Saturn, Jupiter, Mars, Venus and Mercury. The forces of the abnormal Spirits stream down upon the Earth are arrested by the Earth and ray outward again from the Earth-centre as was described at the close of the last lecture.

Thus if the Elohim or normal Spirits of Form, operating from the Sun, are active in a particular region of the Earth's surface, then only the normal ‘I’, that which determines man's normal being, his general make-up, would come into existence in that particular region. Now the forces of Mercury, for example, mingle with these forces of the normal Spirits of Form which, but for the state of equilibrium, would “dance” upon the surface of the Earth. Hence in that which here manifests in the potent forces of the Spirits of Form, there dance and vibrate not only the normal forces but also that which intermingles with the normal forces of the Elohim or Spirits of Form, namely that which emanates from the abnormal Spirits of Form who are centred in the several planets. Thus we see that through these abnormal Spirits of Form there are five potential centres of influence where these reflected planetary forces are concentrated and produce in effect what we know as the five Root Races of the Earth.

Let us now look more closely into the centre which, in Lecture Four, we situated in the interior of Africa. If we state that the Negro race was born of the cooperation between the normal Spirits of Form and the abnormal Spirits of Form centred in Mercury) then from an occult standpoint we are perfectly correct in describing the Negro race as the “Mercury race”.

Let us now continue along the line joining the centres or focal points from which the individual races spread outward. We then come to Asia, which is the seat of the “Venus race” or the Malayan race. We then move northward across the wide expanse of Asia and we find the Mongolian race, which is formed by the Mars forces. Then we cross over into Europe and find the Europeans who in their original racial character are “Jupiter men”. If we cross the ocean to America which is the centre where civilizations or races die, we find there dark “Saturn's race”, the original Red Indian race. The American Indian race is the “Saturn race”. Thus if you look into the matter more closely from an occult standpoint you will become aware of the five centres where the planetary forces are concentrated and are manifested in the external world.

With a progressively more definite and concrete conception of this racial distribution you will develop an inner understanding of the racial characteristics peculiar to the peoples spread over the Earth, an understanding of this unique cooperation of the normal and abnormal Spirits of Form. We have thus sketched the picture, as we are able to capture it at a definite moment in time. But what I have said about the different centres on the Earth is again only valid for a specific epoch of evolution. It is valid for the epoch when, at a definite moment of time in the old Atlantean evolution, the peoples began to migrate from a centre in Atlantis and sought the particular centre where they could receive the: training appropriate to their race. Hence in my book Occult Science, I pointed out that in old Atlantis specific Mystery Centres called the Atlantean Oracles were responsible for directing this distribution of peoples over the Earth, so that in effect that state of balance or equilibrium could be achieved which led to the proper distribution of the races. In one such Mystery Oracle the truths of which we are now speaking were always investigated and originally man took his direction entirely from them. In this manner the events on Earth were determined in accordance with these spiritual centres.

The wave of peoples who swept across Africa and crystallized into the Ethiopian race is an expression of an impulse from the Mercury Oracle in which one could clearly observe the cooperation of the normal Spirits of Form (the six Elohim and Jahve or Jehovah) and also the participation of the abnormal Spirits of Form working from the Mercury Centre. The Centre of equilibrium on Earth was selected in accordance with the right astrological conjunction of planetary forces at the various centres and the point of radiation for the race in question was determined thereby.

The formation of the other races was determined in a similar way. In accordance with these determining factors the grand design is drawn up, charting the cosmic influences in relation to peoples, families, etc. It is an image of cosmic activity and reflects the planetary forces which stream down into the Earth, ray outwards from the Earth and determine man's destiny.

Now how do we look upon a member of the Ethiopian race, of the Mercury race? We see him as one who was originally chosen, who was predestined by the Elohim to express the quintessence of the all-human. But from the Mercury Centre the potent influences of the abnormal Spirits of Form intervened and modified the form of man to such an extent that the Ethiopian race arose. And such was the case with each individual race. The migrations of the peoples were specifically directed from the original centre; this is indicated by the line linking the focal points or centres in my diagram a few days ago. You must therefore imagine the Spirits of Form radiating from a centre, which, we must assume, existed at a definite moment of time in old Atlantis. These Spirits of Form rayed down into the Atlantean continent and fashioned it in such a way that the human souls were brought under the dominion of the corresponding abnormal Spirits of Form.

In this way the broad foundations of the races were laid, and when man looks up into the infinite expanse of the Macrocosm he must seek there the forces out of which he was built up. He is fashioned by their spiritual rays reflected from the Earth-centre. And when he looks up to the normal Spirits of Form, the Elohim, he is looking up to that which actually makes him into man. When he looks up to the forces concentrated in the individual planetary Spirits (with the exception of the Sun and Moon) he perceives the forces which determine his membership of a particular race.

Now how do these Race Spirits work in and upon man? They work in a very unique way; they permeate his vital energies, they penetrate even down into his physical body. Now you know that the four fundamental members of man find their impress and are reflected in corresponding parts of the physical body: the ‘I’ finds its impress in the blood, the astral body in the nervous system, the etheric or life-body in the glandular system. Only the physical body is self-sufficient; it is a reflection of its own inner being which for the man of the present is subject to its own fixed laws.

Now those spiritual Beings who are stirring in man and determine his racial character cannot at first work directly into his higher vehicles. They are active first of all in these reflections of the higher vehicles in the physical body. They cannot as yet enter directly into the physical body, but they are active in the three other members, in the blood which is the reflection of the ‘I’; in the nervous system, the reflection of the astral body; and in the glandular system which is the reflection of the etheric body. The Race Spirits, the abnormal Spirits of Form, are active in these three systems, which are part of man's organic system, but are reflections of the higher vehicles.

Thus the physical body of man is determined from within. These various spiritual Beings invade those members of the physical body, which are the preliminary drafts, the suggestions of the higher vehicles. Now where, for instance, does Mercury make his influence felt? Under Mercury, I include all the abnormal Spirits of Form to be found in Mercury. He makes his influence felt by cooperating with others, especially in the glandular system. He is active in the glandular (or lymphatic) system where are manifested the forces born of that preponderance of the Mercury forces which are present in the Ethiopian race. Everything which gives the Ethiopian race its distinctive character stems from the ferment of the Mercury forces in the glandular system of this people. What transforms the undifferentiated universal human from into the distinctive Ethiopian type with his black pigmentation and woolly or frizzy hair is the consequence of their activity.

If you now move over to Asia you will find there likewise the planetary forces of Venus, an abnormal development of the Spirits of Form. By transferring their point of attack principally to what we call the impress of the astral body, these Venus forces work in the nervous system. They work upon the nervous system however in a peculiar way, not directly as Venus spirits. For the nervous system can be worked upon indirectly in two ways. One way is through the respiration. By working especially upon the respiration, these activities of the Venus Spirits are localized in the respiratory and nervous system and give it a definite form. In this indirect way the abnormal Spirits of Form whom we may call Venus Beings work through the respiratory and nervous system in the Malayan race, in the yellowish-brown races found in Southern Asia and in the direction of the Malay Archipelago. Just as the glandular type is found distributed over Ethiopia, so in these regions is found the type of man in whom the abnormal Spirits of Form work upon the nervous system indirectly through the respiratory system. In the nervous system is prepared that which, with special modifications, produces the more or less yellow skinned racial types. The transformation wrought in these races manifests itself more in that part of the nervous system covered by the term ‘solar plexus’—not in the higher or central nervous system therefore, but in that mysterious part of the nervous system which runs in two cords parallel with the spinal medulla and branches out in various directions to form a network. This part of the nervous system therefore which from our point of view is not yet associated with higher mental activity, is worked upon indirectly through the respiratory system. The unconscious organism is deeply stirred by these Venus forces which work in these racial types.

Let us now move northward to the wide Mongolian plains where are largely concentrated those Spirits of Form who work indirectly through the forces of the blood. In this geographical area is prepared in the forces of the blood that which brings about a modification of the human species and determines the basic character of the race. There is however a very peculiar feature attaching to the Mongolian race; the Mars Spirits enter into the blood. But they work in the blood in a specific manner. They are able to counteract the influence of the six Elohim who are centred in the Sun. In the Mongolian race, therefore, they work in opposition to these six Elohim. At the same time they actively oppose the influence of Jahve or Jehovah who has withdrawn His field of action from that of the six Elohim. But apart from this interaction of the Mars Spirits with the six Elohim and Jahve which produces the Mongolian race there is another factor of paramount importance which must be taken into consideration. Just as in the one case, the Mars Spirits in opposition to the six Elohim from the Sun and Jahve from the Moon create the Mongolian race, so in another case, we must assume that the Jahve forces from the Moon sphere meet and cooperate with the Mars Spirits and thus a special kind of modification arises, namely, the Semitic race. Here is the occult explanation for the origin of the Semites. The Semitic people are an example of a modification of collective humanity. Jahve or Jehovah shuts Himself off from the other Elohim and invests this people with a special character by cooperating with the Mars Spirits, in order to bring about a special modification of his people. You will now understand the peculiar character of the Semitic people and its mission. In a profound occult sense the Biblical writer was able to claim that Jahve or Jehovah had made this people his own. If you add to this the fact that Jahve cooperated with the Mars Spirits who worked principally in the blood, you will understand why racial continuity through the blood-stream was of particular importance to the Semitic-Hebrew people and why Jahve describes Himself as the God who is present in the blood of the generations, in the blood of Abraham, Isaac and Jacob. When he declared himself to be the God of Abraham, Isaac and Jacob, He proclaimed that He was present in the blood stream of the Patriarchs. Whatsoever works in the blood, whatsoever must be determined through the blood—the cooperation with the Mars Spirits—that is one of the mysteries, which give us a deep insight into the wise guidance of all mankind.

The blood of mankind is thus subject to a twofold influence; two races emerge, the Mongolian race and the Semitic race. This points to the existence of an important polarity in mankind and we must emphasize the immense importance of this polarity if we wish to plumb the depths of the Folk Souls.

We must now turn our attention to the Western centre and trace the way in which dynamic forces of the Spirits and Beings who are centred in Jupiter operate in man. These elect to work directly upon the nervous system via the outer life of the senses. This is the one way. In the other, the planetary forces work into the sympathetic nervous system, entering indirectly into the solar plexus through the respiratory system. Now the Jupiter forces work indirectly through the sense-impressions and from there radiate to those parts of the central nervous system which are situated in the brain and spinal cord. Here is the seat of those forces which determine the particular racial character of those races belonging to the Jupiter humanity. This applies more or less to the Aryans, to the peoples of Asia Minor and Europe whom we regard as members of the Caucasian race. In these peoples the modification of the generic character which stems from the abnormal Spirits of Form is accounted for by the influence upon the senses of the abnormal Spirits whom we may describe as Jupiter Spirits. The Caucasians therefore are determined through the senses.

Now you will also understand why a people like the Greeks who were consciously under the special influence of Jupiter or Zeus and who felt themselves to be a focal point for the Zeus influence, were predominantly determined by what flows into the nervous system via the senses. The Greeks, of course, were also influenced by the forces of the Elohim, which stream in from the Sun. But the Greeks dedicated everything that acts upon the senses to the service of Jupiter or Zeus and so achieved greatness. To them all external forms, all forms of external life were imbued with deeper meaning. They perceived the spiritual in the physical and hence became the chief exponents of sculpture and architectonic forms. We have here indicated the very special mission of the Greek people who are so preeminently the people of Jupiter or Zeus. Even at the time when) especially under the influence of the new planetary constellation, the cooperation of the Jupiter or Zeus forces with the universal Elohim forces took place, they felt themselves to be the people of Zeus.

All the peoples of South-West Asia, and especially the European peoples are, on the whole, modifications of this Jupiter influence and you can well imagine that as man has many senses, many modifications are possible and that in the formation of the individual peoples within this root race, peoples who were formed by the influence of the senses upon the nervous system, one or other of the senses may predominate. Consequently the various peoples may assume the most diverse forms. According as the eye or the ear or one of the other senses predominates, so will the different peoples respond in this or that way to the particular national tendency within the racial character. In consequence of this they are faced with quite specific tasks. The particular task of the Caucasian race is to find the way to the spirit through the senses, for this race is orientated chiefly towards the sense-world.

Here is disclosed something that introduces us to the deeper secrets of occultism; it shows how, in those peoples who are subject to the Venus forces, the initial steps in development, even in occult development, must be concentrated on the respiratory system. Amongst the peoples living more in the Western Hemisphere, on the other hand, the initial steps must start from an enrichment and a spiritualisation of the life of the senses. This is experienced by those peoples inhabiting countries more towards the West in their stages of higher cognition, in Imagination, Inspiration and Intuition, in so far as the Jupiter Spirit originally modified the character.

Hence these two geographical centres were always present in human evolution; the one presided over by the Spirits of Venus, the other by those of Jupiter. The Jupiter Spirits in particular were perceived in those Mysteries in which—as those of you will know who attended my lecture-course in Munich last year²—the three Individualities ultimately came together, the three spiritual Beings, Buddha, Zarathustra or Zarathas in his later incarnation, and that great leader of humanity, Skythianos. This is the “Council” or spiritual conference which, under the guidance of One still greater, set itself the task of investigating the mysterious forces which must be developed for the evolution of humanity, forces which originated from that centre initially connected with the Jupiter forces and which was pre-ordained in the chart of the cultural centres already mentioned.

Finally, the abnormal Spirits of Form who have their centre in Saturn work indirectly via all the other systems into the glandular system. In the Saturn race, therefore, in everything to which we must ascribe the Saturn character, we must expect to find the combination of the forces leading to the twilight of mankind, forces which set the seal upon its development and sow the seeds of its ultimate decline. This action and its effect upon the glandular system can be seen in the American Indian race and was the cause of its ultimate extinction. The Saturn influence finally works via all the other systems into the glandular system which secretes the hardest parts of man. This slow decline is characterized by a kind of ossification which is clearly reflected in the external form. If you look at the pictures of the old American Indians the process of ossification described above is evident in the decline of this race. In a race such as this everything pertaining to the forces of the Saturn evolution has become realized in a special manner; then Saturn withdrew into itself, abandoned man to his bony system and thus hastened his decline. One feels something of this truly occult activity if one observes how, in the nineteenth century, a representative of these old American Indians still preserves a memory of that great Atlantean civilization which could not adapt itself to later evolution. There exists a description of a beautiful scene in which a chieftain of this moribund Red Indian race confronts a European colonist. Imagine the conflicting emotions when two such men confront each other, the one representing those who came from Europe, and the other those who, in the earliest ages, at the time of the separation of the races, moved Westward. The Red Indian brought over to the West all that was great in the Atlantean culture. What the Red Indian valued most highly was that he was still able dimly to sense something of the former greatness and majesty of a period which existed in the old Atlantean epoch when the separation of the races had hardly begun, when man could look up to the Sun and perceive the Spirits of Form through a sea of mist. Through an ocean of mist the Atlantean was clairvoyantly aware of the seven Spirits of Form acting in concert. And this cooperative activity was called by the Atlanteans the Great Spirit who revealed himself to man in ancient Atlantis. The Atlantean had not assimilated all that the Venus, Mercury, Mars and Jupiter Spirits brought about in the East, to whom we owe all the civilizations which reached their zenith in Europe in the middle of the nineteenth century. The descendant of the brown race did not participate in this development. He held firm to the Great Spirit of the primeval past. He became aware of achievements of the Europeans (who, in a remote past, had also known the Great Spirit) when a piece of paper was laid before him on which were many little symbols, letters, of which he understood nothing. All that was alien to him, for in his soul still dwelt the Great Spirit. The speech he made has been preserved to us and it is noteworthy because it provides evidence of what we have already indicated. It runs somewhat as follows: “Here in the soil, trampled beneath the feet of the conquerors the bones of my brothers lie buried. Why are the feet of our conquerors allowed to desecrate the graves of my brothers? Because they are in possession of that which makes the White Man great. But there is something else which makes the Brown Man great; it is the Great Spirit who speaks to him in the soughing of the wind, in the murmuring of the forest, in the surging of the waves, in the purling of the brook, in thunder and in lightning! That is the Spirit who to us speaks truth. Yes, from the lips of the Great Spirit comes truth. But your spirits here on paper and who express what to you is great, they do not speak the truth.” Thus spoke the Indian chieftain from his point of view. “Redskin is servant of the Great Spirit; Paleface is servant of the spirits who, in black shapes resembling pygmy beings”—he was referring to the letters—“dance on the paper; they do not speak the truth”. This dialogue of historic importance was exchanged between the conqueror and the last of the great chieftains of the Red Indians. Here we have an example of the Saturn forces and their activity and of what follows from the cooperation between Saturn and other Spirits at such a moment as this when two contrasting civilizations meet.

Thus we have seen how here on Earth the birth of universal humanity was prepared by the Elohim or the normal Spirits of Form, how then the five principal races of human evolution detach themselves from the collective body of mankind, from the teaming mass of humanity, and how these five races are related to the guiding Spirits in the Hierarchy of the abnormal Spirits of Form, races whom we must name after the five planets, whereas the normal Spirits of Form are centred in the Sun and in the Moon. From here we shall pass on to something which will be easier to understand, because we shall be able to relate it to something familiar to us, namely, to tribes and peoples.

• 1. This lecture-course was given in Dusseldorf, in April 1909, and was entitled: Spiritual Hierarchies and their Reflection in the physical World. Zodiac, Planets, Cosmos.
• 2. The East in the Light of the West. The Children of Lucifer and the Brothers of Christ. Nine lectures given in Munich, 23rd – 29th August, 1909.

(The German transcript has been slightly abbreviated)

The information revealed by the “Fifth Gospel” sheds new light upon the great steps taken, as it were in the whole Cosmos, in preparation for the Mystery of Golgotha. Spiritual Science conceives the Mystery of Golgotha to be a kind of interim culmination of other happenings with which it is connected in the streams of world-realities.

We have heard that the Jesus boys were born in preparation for the Mystery of Golgotha. One of them was the “Solomon Jesus Child” who bore within him the Ego of Zarathustra. The age of the two boys was approximately the same and when they were twelve years old, the Zarathustra-Ego passed over into the body of the other Jesus boy who had descended from the “Nathan line” of the House of David. Then—from the source of the Fifth Gospel—it was possible to give details of the life of Jesus of Nazareth. His three bodily sheaths were those of the Nathan Jesus Child and the Zarathustra-Ego was present these three sheaths until Jesus of Nazareth reached his thirtieth year. You have also heard of the conversation with the mother which then took place and how, as he poured his very Self—his Ego—into the words, the Zarathustra-Ego departed from the bodily sheaths. Then, at the Baptism by John in the Jordan, the Christ Being descended into the threefold bodily sheaths of Jesus of Nazareth.

This conception of the Being Christ Jesus gives us an infinitely deeper and grander impression than is possible to those who draw only upon the sources of hitherto existing knowledge and the information contained in the Gospels.

Thee Event which, together with the “Crucifixion” and the “Resurrection” we call the Mystery of Golgotha, followed three other Events as a kind of culmination.

One of these other Events had taken place in very ancient Lemurian times; the second in the early period of the Atlantean epoch, and the third towards its end. These first three Events, however, transpired in the spiritual worlds, not on the physical plane. We have therefore to turn our eyes to four Events, of which the last only—the Mystery of Golgotha itself—took place on the physical plane. The three others were Events in the spiritual world, as it were in preparation for the fourth.

I have told you that the altogether unique character of the Being we know as the Nathan Jesus was revealed in that immediately after his birth he spoke certain words—albeit in a language unintelligible to everyone except his mother, who in her heart and feeling was able to discern what the words implied. It must be realised that the Nathan Jesus boy was not an ordinary human being; unlike the Solomon Jesus boy who bore within him the Zarathustra-Ego and, as other human beings, had passed through many earthly lives, the Nathan Jesus boy had no earthly incarnations behind him for the whole of his previous existence had been spent in the spiritual worlds.

I have spoken of this in earlier lectures by saying that when, from the Lemurian epoch onwards, human souls were coming down to earthly incarnations, something was as it were kept back in the spiritual worlds and incarnated for the first time in the Nathan Jesus. Jesus of Nazareth therefore was not the bearer of a human Ego in the ordinary sense, for the “human Ego” passes on from one earthly incarnation to another, whereas the previous existence of this Being had been spent in the spiritual worlds. And only the Initiates in the ancient Mysteries who were able to see into the spiritual worlds knew that this Being—who would eventually be born as the Nathan Jesus and become the bearer of the Christ—had been connected with certain previous Events in the spiritual worlds. In order to understand the nature of these Events we must remind ourselves of the following.

Most of you will remember that in lectures on Anthroposophy given here some years ago, I spoke of the human senses. I emphasised then that in reality man possesses twelve senses—the five usually enumerated forming only a part of these twelve. We will not enter into this in greater detail to-day but speak of something else, namely, that the senses of man, the senses in the physical body, would have suffered a fate portending ill for human nature had not the first Christ Event taken place in the spiritual worlds during the epoch of ancient Lemuria in preparation for the Mystery of Golgotha. In the Lemurian epoch the foundations of the senses were actually present in man's bodily structure. But we know, too, that in this same epoch the Luciferic powers began to operate in human evolution and influenced the whole organism of man. If in the Lemurian epoch nothing else had happened than the descent of man to earthly incarnations and the onset of the Luciferic influence, the senses would not have developed into the organs they are to-day. They would have been hypersensitive, over-sensitive. We should have gone about the world with ‘untempered’ senses. The colour red, for instance would have affected the eye so strongly as to cause actual suffering; other impressions too would have caused pain to the senses. For example: the eye would have felt as if it were being drawn away, sucked away by the colour blue. And it would have been the same in all the other senses. The human being would have been obliged to go about the world with senses over-susceptible to pain or to immoderate, and therefore unhealthy, sensations of pleasure. Sensory activity would have been stronger and more intense than is healthy; the senses would have been affected by every single impression coming from the world outside. This would have been the outcome of the Luciferic influence, and it was averted from humanity not by anything that transpired in the physical world but by the first of the three Events which took place in preparation for the Mystery of Golgotha. In the Lemurian epoch, the same Christ Being Who later on, at the Baptism in the Jordan, came down into the body of Jesus of Nazareth, united at that time with a being still living in the spiritual world—the being subsequently born as “Nathan Jesus boy.”

If we say of the Event in Palestine that the Christ Being then united with a body, of this first Event we must say that in the spiritual world, during the Lemurian epoch, He “ensouled” (verseelte sich) a Being who in a later epoch came down to the Earth as the Nathan Jesus boy.

Thus there was present in the spiritual worlds a Being of soul-and-spirit Who through this union with the soul of the later Jesus of Nazareth and through all the consequences of this Deed, averted the calamity that would have befallen the human senses. It was as though this Being radiated His light from the spiritual worlds upon humanity in order that the senses might be saved from the suffering attendant upon over-sensitiveness. The first Event in preparation for the Mystery of Golgotha was for the well-being and salvation of the senses. The fact that we can go about the world with senses functioning as they now do, is due to this first Christ Event.

A second Event took place towards the beginning of the Atlantean epoch. The same being—the later Jesus of Nazareth—was again “ensouled” by the Christ Being, with the result that another evil was averted from human nature. Although the first Christ Event had brought salvation to the senses, the Luciferic and, later on, the Ahrimanic influences had so affected the seven life-organs of man that if the second Event had not taken place, human life in the world could not have been as it now is; man would have vacillated between wild, inordinate desire (in certain limits this is what we not call ‘sympathy’) and utter disgust for what he imbibes through his life-organs, for his means of nourishment. In the lectures on “anthroposophy” I also spoke of these seven life-organs. In the physical body they are vesicular organs, but what underlies them is actually a certain formation of the etheric body. Moreover for everything that found its way to his organs of breathing, too, man would either have felt inordinate desire or deepest loathing. Therefore the seven life-organs too would have become over-active as a result of the influence of Lucifer and Ahriman. The second Christ Event took place—again in the supersensible worlds. And this Event brought ‘moderation’ into the life-organs, enabled them to function with a certain restraint. Just as our senses would never have been able to face the world “in wisdom” if the first Christ Event had not taken place in the Lemurian epoch, so our life-organs could never have functioned with temperance and moderation if the second Christ Event had not transpired at the beginning of the Atlantean epoch.

But man was faced by yet another evil. This third evil threatened the astral body, in connection with thinking, feeling and willing and their due fields of activity. A certain harmony is maintained to-day in man's thinking, feeling and willing, and when this harmony is upset, the healthy life of the soul is disturbed. When thinking, feeling and willing do not interact in the right way, a man falls into conditions of extreme hypochondria, melancholy or actual insanity. As a result of the Luciferic and Ahrimanic influence, therefore, men's thinking, feeling and willing would have lapsed into utter disorder if, towards the end of the Atlantean epoch, the third Christ Event had not taken place. Once again the Christ Being united with the “Nathan-Jesus soul” in the supersensible worlds, bringing order and harmony into the soul-powers of thinking, feeling and willing.

These three Events all worked upon man from the spiritual worlds; they were not Events of the physical plane. But memories of the third Event in particular, have been well preserved in myths and legends; and as in many other cases, spiritual knowledge leads us to a much deeper understanding of the wisdom they contain.

We are all familiar with imagery often used for the portrayal of supersensible beings; the Archangel Michael, or St. George overcoming the Dragon, vanquishing death. This is a pictorial presentation of the third Christ Event: St. George or the Archangel Michael is inspired by the Christ Being; and the ‘Conquest of the Dragon’ indicates the overcoming of those elements in the desire-nature of man which would bring confusion and disorder into thinking, feeling and willing.

There is deep meaning in these pictures; they have not been created for the intellect but for the feeling, in order that what eludes intellectual understanding may be presented to the human soul in the form of visible symbols.

In earlier lectures we have heard how in its world of Gods and Spirit-Beings, Greek culture preserved the shadow-images of the Divine Spiritual Beings who in the Atlantean epoch had been present, in all their reality, in the sphere immediately above the world of men. The Greeks had preserved definite consciousness of the third Christ Event, the Event that is portrayed elsewhere as St. George or the Archangel Michael overthrowing the Dragon.—In their Apollo the Greeks portrayed the Christ Being permeating the soul of the later Jesus boy. And we may say with truth that in ancient Greece, St. George and the Dragon are real beings, cosmic beings. The Greeks had their Castalian fountain on Parnassos; vapours arose from a gorge in the earth and these vapours, winding around the mountain like snakes, were a picture of those wild tumultuous passions of men which cast thinking, feeling and willing into confusion and disorder. At the place—it was the abode of Python—where these curling, snake-like vapours issued from the gorge, the Greeks erected the sanctuary of the Pythian Oracle. Sitting there on her tripod above the gorge, she was transported by the rising vapours into a state of visionary consciousness and her utterances were conceived to by the words of Apollo himself. Those who sought advice addressed themselves to the Pythian Oracle and received it from Apollo through her mouth.

In Greece, therefore, Apollo was a real and living Being. We know now that he was the Being who was ensouled by the Christ and later on became the Nathan Jesus boy. This being was known to the Greeks as “Apollo.” He eliminates the effects of the Luciferic and Ahrimanic influences from what rises out of the earth into the soul of the Pythian Oracle. And because the Luciferic and Ahrimanic influences no longer creep into her soul with the vapours which had been purified by Apollo, the forces issuing from her no longer bring thinking, feeling and willing into confusion but into order and harmony on the Earth.

And so we perceive in the figure of Apollo the idea that the God whom we in later time call Christ sent His influence into the thinking, feeling and willing of men.—He was the God Who sacrificed Himself at that time by uniting with the soul of the later Nathan Jesus, in order that harmony and order might prevail in the thinking, feeling and willing of the human soul, instead of the confusion wrought by the influence of Lucifer and Ahriman.

In the supersensible worlds, therefore, three Christ Events take place in preparation for the Event of Golgotha.

What was actually achieved by this Event? What is it that would have fallen into chaos and disorder if the Event of Golgotha had not taken place?

In the Fourth post-Atlantean epoch, the Greco-Latin epoch, humanity was ready for the development of the ‘I’. The first peoples who were ready for this were those who inhabited the lands stretching from Western Asia across Southern Europe and into Middle Europe. The encounter between the Roman peoples and the Germanic peoples in Middle and Southern Europe was to give a strong impetus to this development of Ego-consciousness. The ‘I’, the Ego, was to develop in the fourth post-Atlantean epoch—but something would have gone wrong with this development had not the Mystery of Golgotha taken place in that same epoch. Just as the senses would have been impaired in the Lemurian epoch if the first Christ Event had not taken place; just as irregularity would have crept into the development of the seven life-organs if the second Christ Event had not taken place at the beginning of the Atlantean epoch; just as thinking, feeling and willing in man's life of soul would have been cast into disorder if the third Christ Event had not taken place towards the end of the Atlantean epoch... so, too it would have been with the development of the ‘I’, if the fourth Christ Event—the Mystery of Golgotha—had not taken place in the Greco-Latin epoch. For as we know, in this fourth post-Atlantean epoch men had reached the stage of Egohood, of ‘I’-consciousness.

For human beings not belonging to this particular phase of evolution, a different kind of revelation was given. The characteristic difference between the Buddha revelation and the Christ revelation is that the Buddha revelation was given to human beings not destined to unfold consciousness of the ‘I’ which passes through the series of incarnations. Without understanding what this implies, it is not possible to have a true conception of Buddhism. I have often spoken of a simile employed in a later phase of Buddhism, to the effect that the true Buddhist likens what passes over from one incarnation to another to the fruit of the mango which, when it is laid into the earth, produces a new tree upon which new fruit grows; the new mango fruit has in common with the old only ‘name’ and ‘form.’ The ‘form’ alone remains, the individual entity disappears and nothing that has real being passes on. Buddhism teaches nothing about the transmission of the Ego—for the reason that the Eastern peoples had not yet reached full consciousness of the ‘I’. And to this very day we find that when adherents of purely oriental teachings endeavour to understand Western thought and philosophy, they come to a standstill at the point where Egohood becomes an essential and basic factor. The Ego was destined to come to birth in the peoples of the West.

The time for the birth of the Ego was the Fourth post-Atlantean epoch, but if nothing had intervened, irregularity would have set in. This is indicated by something that made its first appearance in the fourth post-Atlantean epoch, namely Greek Philosophy. Greek philosophy is a significant sign of the birth of the Ego, but side by side with Greek philosophy we find the Sibylline soothsayers. Unlike the Pythia under the influence of Apollo, the Sibyls were women whose life of soul lacked order and harmony, who allowed the revelations they received to work chaotically in their thinking, feeling and willing. Great and sublime truths were often contained in these Sibylline revelations which began to play a part from about the eighth century B.C. and continued right on into the Middle Ages.—But the wisdom was confused and chaotic, fraught with all kinds of extravagance. Sibylline ‘wisdom’ is a striking example of he fact that the birth of Ego-consciousness (just as would have happened to the twelve senses in the Lemurian epoch, the seven life-organs in the earthly Atlantean epoch and the three soul-faculties at the end of the Atlantean epoch had it not been for the first three Christ Events. In the fourth post-Atlantean epoch, disorder would have crept into the development of Ego-consciousness if the Mystery of Golgotha had not taken place.

The Mystery of Golgotha comes down as it were by stages, from those lofty heights of Spirit where the Christ Event had taken place in the Lemurian epoch, to the physical plane itself—as our earthly Mystery of Golgotha.

Here again we have an indication of the supreme significance of this unique Event in Earth-evolution, prepared for as it had been by great and momentous happenings in the spiritual worlds. The connection with the sublime Sun Being we know as the Christ is revealed, too, in the Greek Apollo, for Apollo is the ‘Sun God.’

I have spoken in bare outline only of matters which help me to realise the significance of the Mystery of Golgotha. All these things could be expounded in detail and would reveal the untold Cosmic significance of this Event.

We have been considering the Mystery of Golgotha from the aspect of the Cosmos; but it is possible, too, to make a different approach.

A human being passes into the spiritual world through the Gate of Death or through initiation, but we will think now only of one who enters the spiritual world through death. He lays aside his physical body and this outermost sheath is given over to the earthly elements through burial or through cremation. Suppose that after death a man looks back from the spiritual world upon what is happening to his physical body as it passes over through decay or through cremation into the physical elements of the Earth.—What he beholds in the processes here taking place can be called a ‘happening of Nature’, like any other, in which no moral concepts, for example, are involved—for we do not apply moral concepts when clouds form, when lightening strikes from one cloud to another, and so forth. Man looks at his physical body in process of dissolution, just as he looks at these phenomena of Nature. But for a few days, as we know, his connection with the ether-body remains and then the second separation, the separation of the ether-body from the astral body and Ego takes place.

As man looks back upon the discarded ether-body, the processes in which it is involved are not of the same character as those operating in the discarded physical body. After death we can by no means look at what the ether-body is and what is becoming of it, as if it were a ‘phenomenon of Nature’. The ether-body reveals its own individual character, coloured by the feelings and sentiments we have harboured during life. The whole gamut of our feelings—good or bad—is revealed to us by the ether-body. The temper and tenor of our soul is stamped into the ether-body and becomes visible to us after death. Then by a complicated process it dissolves into the universe of ether, is absorbed into the other world.

Looking back in this way upon what becomes of our ether-body, we have before us an image of what we ourselves were in earthly life. And this image tells us: ‘If your feelings were good, if you were truly devoted to the spiritual worlds, then you have given over to the universe of Ether something that is good and beneficial; if your feelings were unrighteous, if you turned a deaf ear to information concerning the spiritual worlds, then you have given over to the Cosmos of Ether something that is injurious and harmful.

In the spiritual world it is part of the destiny of our soul, that is to say of our astral body and Ego, to behold ourselves in the fate of the ether-body—which cannot be changed once the separation from the physical body has taken place. It is a moment of paramount significance after death when we realise that just as in the world of sense we saw clouds and mountains, so now, after death, we see, as a kind of background, all that we ourselves laid into our ether-body through our feelings and tenor of soul. The picture expands as the ether-body dissolves, becomes as it were a “firmament” against which everything else stands out in relief. After death, therefore, man sees what is happening to his ether-body.

Something else is revealed as well, namely, two different kinks of properties, or forces, in the now dissolving ether-body: one of these properties gives rise to an impression that must always weigh heavily upon the soul after death. The best way to understand what this means is to think of the destiny confronting the physical Earth.

The destiny of the physical Earth is recognised to-day even by the physicists, who rightly speak of the “Wärmetod” (equilibration of heat and cold) to which the physical Earth will succumb. The relation of heat to the other physical forces is such that as scientific calculations already show, a time will come when all temperature will be reduced to a dead level. No life or existence in the physical kingdom of Earth will then be possible; the whole physical Earth will perish.

Materialists are bound to assume—for otherwise they would be inconsistent—that this equilibration of temperature, the Wärmetod, also entails the end of everything know to them as culture, the end of all human thinking, reflection, aspiration, endeavour, in short the disappearance of all human existence.

Those who understand the conditions as revealed by Spiritual Science know what this means, namely, that the physical Earth will fall away from the Spiritual like a corpse, just as the physical corpse falls away from that part of a man's being which passes onwards through the Gate of Death. At death, the corpse is discarded and as a being of soul-and-spirit, man lives through an intermediate period between death and a new birth, passing over from one state of existence to another. In the same way the spiritual part of the Earth will pass over to the ‘Jupiter existence’ when physical existence comes to an end. This ‘Jupiter existence’ will be a further embodiment of everything that is connected spiritually with the Earth.

And so when we are able after death to look back at the ether-body, we realise that in very truth one part of the ether-body has to do with everything in the realm of Earth that will ultimately perish. Certain forces in our ether-body have to do with the process by which the Earth is led onwards to its end. But the ether-body contains other forces too, quite different forces. We can picture the relation of these forces to the physical Earth by thinking of the seed of the plant surrounded by substance out of which the next plant arises. Similarly, we perceive in the ether-body, forces which have only to be active as long as the Earth exists, until the Earth comes to an end with the Wärmetod. But there are other forces too, ‘young’, fertile forces, and these are connected with everything that makes the Earth capable of germination in the Cosmos, of passing over to its next embodiment. This ‘fertile’ part of the ether-body can only be perceived—and here we come to another significant secret disclosed by Spiritual Science—when the human being has established a certain relationship with the Christ, the Christ Impulse. For this part of the ether-body is permeated with the Christ Forces which since the Mystery of Golgotha have poured into the sphere of the Earth. It is these Christ Forces in the ether-body which enable the ‘fertile seed’ in the human soul, too, to pass over to the Jupiter embodiment of the Earth. Our connection with the Christ Impulse therefore, enables us to perceive the fertile seed, the seed of the future within our ether-body. And this brings the certain knowledge that the power of the Mystery of Golgotha has flowed, in very truth, into the Earth-sphere and that this power was responsible for quickening the spiritual forces of the Earth with which we ourselves, as human beings, are inwoven. When a human being who has attained Ego-consciousness in the real sense—as is the case in the West to-day—gazes upon his ether-body after death, he must not find this ether-body devoid of the forces flowing from the Christ Impulse. For it means a life of unblessedness after death if the vista of the ether-body reveals that ether-body is not permeated by the Christ Impulse.

I have said many, many times that Christ has come to the Earth as a Real Being and that even those who in their surface-consciousness to-day resist the Christ Impulse... they too will gradually find their way to it, although perhaps one or two incarnations later than the peoples of the West. Man's blessedness after death depends upon the realisation that the Christ Impulse is present in the ether-body; whereas he is doomed to tribulation if he can perceive in the ether-body only that which must inevitably perish with the Earth. A man belonging to Western civilisation, born as he is with the clear Ego-consciousness to which the Oriental peoples have not yet attained, is doomed to a state of unblessedness if, after death, he must look back upon an ether-body lacking the‘substance’ of the Christ Impulse and containing only those forces by which Earth-evolution is finally led to its end. When a man cannot perceive the young, fertile forces of the Christ Impulse in his ether-body, it is rather like having to live after death under the constant impression of an earthquake or a volcanic eruption.

These young, fertile forces of the Christ Impulse... what are they?

Of one aspect I have spoken many times, namely, of the part played by the blood in the physical body of Christ Jesus. The blood is, of course, one of the physical components of the body, and in the case of an ordinary human being it dissolves away at death in the physical Elements. This did not happen to that part of the blood in the body of Christ Jesus which flowed from the wounds on Golgotha. This blood was ‘etherised’, was actually taken up into the etheric forces of the Earth. The blood that flowed from the wounds on Golgotha became Ether-Substance. And perceiving this Ether-Substance gleaming and glistening in the ether-body after death, man knows it to be the young, fertile life by which he is borne onwards into the future.

These quickening, freshening life-forces pour into the human ether-body from yet another source. Contemplation of the Fifth Gospel reveals—it is a deep and solemn impression—that after the body of Christ Jesus had been laid in the Grave, a certain happening led, in actual fact, to the scene described with such marvellous exactitude in the Gospel of St. John: the clothes lay scattered around the empty Grave. The Fifth Gospel reveals that it was indeed so. An undulating earthquake had produced a rift in the earth and into this rift the body of Christ Jesus fell. The rift then closed again and, as described in St. John's Gospel, the clothes in which the body had been shrouded were hurled about the empty sepulchre by the tempest. When these things are revealed to one from the Fifth Gospel, it is a deeply moving experience to find them confirmed in the Gospel of St. John.

And so something else too flowed into the human ether-body. What had been received into the rift in the earth poured through the blood now agleam in the Ether, making this gleaming blood visible in the human ether-body. As I said before, the ether-body expands after death and man sees it as a ‘firmament’ against which everything else stands out in relief. And the feeling arises: The body of Christ Jesus, empty of blood, spreads through the expanding ether-body like a basic substance. The body which had fallen into the chasm passed into the Earth, and the etherised blood now reveals itself in the tableau of the human ether-body, filling the tableau with life. And from this revelation arises the certainty: Mankind does not perish, but lives on as the spiritual essence of Earth-existence when the Earth falls away, just as the corpse falls away from the indwelling spiritual being on man. True, the ‘I’ and astral body guarantee freedom and immortality for man; but he would live on only for himself, he would pass over to Jupiter only to find himself in an alien world if the forces poured by the Christ Impulse into the Earth-sphere were not carried over to Jupiter.

If individual human beings were not rooted within an Earth-sphere that has been pervaded by the Christ Impulse, they would pass over to Jupiter in ‘poverty of soul’, with faculties hardly richer than those belonging to the Lemurian epoch. And this ‘poverty of soul’ which would give the conviction that earthly life is doomed to perish would betoken a state of unblessedness for man between death and rebirth; whereas realisation of what the Christ Impulse has wrought for the spiritual part of the Earth brings blessedness to the soul in the life between death and rebirth.

Since the Mystery of Golgotha, every experience by which the human soul is quickened and enriched comes from what was poured into the spiritual aura of the Earth by the Christ Impulse.

As you may imagine, it is a very complicated matter, when the Spirits of the different hierarchies have so to work together with their forces that the mission of the earth can be fulfilled; when they have so to work that finally a state of equilibrium comes about. Hence you will understand also, that statements such as those made in our last lecture can only be made when one takes a quite definite period in evolution, and that the whole presentation is immediately altered if one considers evolution at another period. Hence also, if you wish to arrive at a complete understanding of these very complicated matters you must always take one course of lectures in connection with the others.

I shall here draw attention to one point, and it should be taken as a sort of annotation. In the equilibrium of our earth the whole co-operation of the hierarchies is such, that we must look at what we described in our last lecture as the third hierarchy, the Spirits of Will, the Cherubim and Seraphim, as being something which, as regards this state of equilibrium, works from within the earth. You must naturally picture to yourselves this hierarchy as originally unfolding its powers from out of the universe towards the centre of the earth, and that the way in which man becomes aware of these forces does not correspond to their first direction, but the reverse direction they take when they are thrown back, reflected.

You will therefore only be able to form a complete idea of the very intimate processes which here take place, if you compare what was said in the last lecture with much that was said in my course of lectures given at Düsseldorf on the Hierarchies, in which a comprehensive idea was given of the heavenly part of the activity of the three hierarchies. These things are by no means so simple, and, to make the mission of the earth comprehensible, it is necessary to select the point of view in such a way that we may see the reflections of the Spirits of these hierarchies in what we call the elements of earth-existence.

But if you take this into consideration, you will then also acquire a feeling of the infinite wisdom contained in the whole harmony of the forces of the universe, in the forces of the cosmos. You will also to a certain extent have the feeling that knowledge must be continually extended, that there must be no limit to it, as things are so complicated that when we think we have grasped one point of view, we are immediately compelled to pass on to another, which then throws light on the matter from another aspect. We can only advance little by little in our knowledge; nevertheless, from the indications given in the last lecture, especially at the close, you will have become somewhat more closely acquainted with what may be called the cooperation of the abnormal and the normal Spirits of Form, which brings about in our life on earth that there should be not merely one kind of humanity spread over the whole earth, but that a humanity might arise which can be manifested in the different races. For that uniform humanity, which man can only attain to again in the course of the evolution of the earth, the pure activity of the normal Spirits of Form would have been necessary. These are the same spiritual Beings who in Genesis are called the Elohim, and we can really recognize seven of these normal Spirits of Form in the entire universe which surrounds our earth and together with it makes one whole.

There are seven Spirits of Form or seven Elohim. If we wish to form a conception of these seven with their various missions, and their vocation of establishing equilibrium or Love in the whole mission of the earth, we must clearly understand that these seven Spirits of Form so co-operate that what we have described in one of these lectures as ‘man in the second third of his life’ would actually be brought about. Thus if all these seven Spirits of Form could work in the way they have proposed among themselves, the essential ‘I’-man would express himself. But as other spiritual Beings co-operate with them, and vary this uniform humanity, a quite special arrangement was necessary in the cosmos. If to-day you wished to seek in the cosmos the locality from whence the normal Spirits of Form are active, those Beings who, as described in our last lecture, in our present cosmos shine towards us in the light, then you must seek for them in the Sun. You must always seek in the direction of the Sun for that Cosmic Lodge, that community in the universe, in which these Spirits of Form take counsel together for the establishing of the earthly equilibrium, for the fulfillment of the mission of the earth. One thing only was necessary so that the abnormal Spirits of Form should not by their activity produce too much disorder as far as man is concerned; it was necessary that one of the Spirits of Form should detach Himself from the community; so that, in reality, you have only to look for six Spirits of Form or Elohim in the direction of the Sun, one of these Spirits had to isolate Himself, in order that through the simultaneous activity of the abnormal Spirits of Form, who are really Spirits of Motion, the equilibrium should not be completely upset. He it was Who in the Bible, in Genesis, is called Jahve or Jehovah. If you wish to look for His activity in the universe, you must not seek for it in the direction of Sun, but in that in which Moon for the time being is to be found. This is also indicated in my Occult Science, although looked at there from another aspect, when it is shown that the Spirits of Form go away with the separation of Sun, but that only in the special arrangement that took place in the separation of Moon, were the preliminary conditions created for the further evolution of man. For if Moon had remained united with Earth, the evolution of man could not have taken place. This further evolution of man was only made possible through one of the Elohim, Jahve, going forth with Moon, while the other six Spirits remained in Sun; it was only made possible through Jahve's co-operative work with His six other companions.

Now it may be asked: Why was Sun split off at all? That was necessary for the following reasons: As soon as certain older Spirits of Motion—who possess greater power than the Spirits of Form, for they stand higher in the rank of the hierarchies—had decided to remain behind, the normal Spirits of Form had to weaken their activity by splitting off one of themselves. They would not otherwise have been able to bring about the equilibrium requisite for further evolution.

If we want to obtain a satisfactory conception of the activities of these normal Spirits of Form, it is best to think of them as streaming down to us in the sunlight. But if we want to obtain an idea of the abnormal Spirits of Form, and of how they act in combination with the normal Spirits of Form, who are centered in Sun as it were (for it was only in order that the equilibrium could be brought about that Jehovah split off towards Moon); then we must imagine that a certain sun-force, which streams towards us in the normal Spirits of Form, is altered by the force that streams to us from the abnormal Spirits of Form, who are really Spirits of Motion. These have their centre in the other five planets, speaking of the planets in the old way. You must therefore seek for the centre of these others, the abnormal Spirits of Form, in Saturn, Jupiter, Mars, Venus, Mercury.

You have now, when you look into the cosmos, a sort of distribution of the normal and the abnormal Spirits of Form. Six of the normal Spirits of Form are centered in Sun, one of them—Jahve or Jehovah—forms the equilibrium for them from Moon, by ruling and guiding the latter. The activities of this Spirit of Form are influenced by the activities proceeding from Saturn, Jupiter, Mars, Venus and Mercury. These forces stream down upon Earth, are stemmed there and ray up again from Earth, as was described at the close of our last lecture.

Thus if you have a part of Earth's surface upon which a certain activity is exercised from the Sun by the Elohim or normal Spirits of Form, then nothing would come into existence on that particular part of the Earth's surface but the entirely normal ‘I’, that which gives man his normal being, which produces the average general human nature. Now into these forces of the Spirits of Form, which through the state of equilibrium would otherwise dance here upon the surface, are intermingled the forces of Mercury. Hence in that which here unfolds as the force of the Spirits of Form, there dances and vibrates not only the normal, but also that which intermingles in the normal forces of the Elohim, in the normal forces of the Spirits of Form, that namely, which comes from the abnormal Spirits of Form who are centered in the several planets. From this we see, that through these abnormal Spirits of Form, there are five possible centers of influence, and these, in their reflection upon humanity from the centre of the Earth, really produce what we know as the five main races [from the German, Hauptrassen – e.Ed] who inhabit the Earth.

If we now more closely characterize the spot which in our recent statements we placed in Africa, by saying, that through the co-operation of the normal Spirits of Form with the abnormal ones centered in Mercury, the negro race came into existence, we are then, from an occult standpoint, quite correct in describing what appears in the black race, as the ‘Mercury race’.

Let us now follow on further along the line which we then drew through the central points from which the several races sprang. We then come to Asia and find there the Venus-race or the Malay race. We then pass on across the wide domain of Asia and in the Mongolian race we find the Mars-race. We then pass over into the domain of Europe and we find in the Europeans, in their basic character, in their racial character, the Jupiter men. If we cross over the ocean to America, where the place is at which the races or civilizations die, we then find the race of the dark Saturn, the original American-Indian race, the American race. The American-Indian race is the Saturn race.

In this way, if occultly you picture this matter more and more clearly, you find in these five planets the forces which have experienced their external manifestations in these five parts of the world.

If you form a more and more distinct and concrete conception of this, you will acquire an inner knowledge of these unique racial characters which are spread over the Earth, a knowledge of this peculiar co-operation of the normal and abnormal Spirits of Form. Thus we have, as it were, drawn the picture which holds good for a certain point. But what I have said about the different parts of the Earth, again only holds good for a quite definite epoch of evolution. It holds good for the epoch when, at a definite moment of the old Atlantean evolution, the migration of peoples started from a spot in Atlantis and wandered across to the right place where they could receive the corresponding racial cultivation. Hence in my Occult Science you will find it pointed out that in old Atlantis, in certain Mystery Places, named the Atlantean Oracles, the guidance of this distribution of mankind over the Earth was taken in hand, so that in fact that equilibrium, that state of balance could be brought about which led to the corresponding distribution of the races. In one such Mystery-Oracle the truths of which we are now speaking were always investigated, and originally man was entirely guided by them. In this manner, what happened on the Earth was correspondingly directed from such centers.

In the stream of peoples that traveled across Africa and crystallized into the Ethiopian race, we have to look for an impulse which could be given by the Mercury-oracle, in which one could clearly observe how the normal Spirits of Form, (the six Elohim and Jahve or Jehovah) co-operated, and how the abnormal Spirits of Form whose activities proceeded from the centre of Mercury also worked in. According to the astrological co-operation of these various centers of force, the point of equilibrium was sought for on our Earth, and in accordance with this the centre of balance was taken as the point of radiation for the race in question.

The formation of the other races was also directed in a similar way. In accordance with this, the great map is then drawn, into which are entered the influences with respect to peoples, families, etc. That is the great map, which is an image of the heavenly activity which originates through the forces of the heavenly powers flowing into man, radiating back from him, and forming his destiny. What may we now consider a man of the Mercury race, of the Ethiopian race as being? We may so look upon him that we say: This man is originally destined and organized by the Elohim to express in himself the whole human nature. But now from the Mercury centre the abnormal Spirits of Form worked with great power and caused man to be so varied that the form of the Ethiopian race arose; and it was the same with each of the other races. Thereby the streams of the peoples were guided in quite a definite way from the original centre, and thus the line which I drew for you a few days ago originated.

You must therefore imagine the Spirits of Form radiating from a centre. We have to suppose this centre as being at a definite period of time in old Atlantis. There we have that which sank down into the Atlantean continent and shaped it in such a way that the human spirits were brought under the ruler ship of the corresponding abnormal Spirits of Form.

Thus were the great foundations of the races created, and when man looks up into the infinite expanses of the heavens, he must there seek the forces which constitute him. They constitute him however in their rays which return from the Earth. When he looks up to the normal Spirits of Form, to the Elohim, he is looking up to that which really makes him into man; and when he looks up to what is centered in the several Planetary Spirits (with the exception of the Sun and Moon), he sees that which makes him belong to a particular race.

Now how do these Race-spirits work in and upon man? They work in a very unique way, so that, as one might say, they excite his forces first of all when they reach the physical body. You know that what we call the four fundamental parts of man, are projected and imaged in certain parts of the physical body, so that we may say, the ‘I’ images itself in the blood; the astral body in the nervous system; the etheric or life-body in the glandular system, and only the physical body stands for itself, it is an image of its own being, and for the man of the present day it has all its laws within itself. The ‘I’ reflects itself in the blood, the astral body in the nervous system, the etheric body in the glandular system.

Those spiritual Beings, who there seethe and boil in man so that his racial character may come about, cannot at first work directly into his higher parts. They seethe first of all in these images of the higher parts in the physical body. They cannot as yet enter right into the physical body, but they seethe in the other three members, in that which is the image of the ‘I’, the blood; in the image of the astral body, the nervous system; and in that which is the image of the etheric body, the glandular system. In these three systems, which belong to the physical body but are reflections of the higher members, the Race-spirits, the abnormal Spirits of Form.

Here you see that the physical body of man is determined from within; so that these various spiritual Beings set to work in those parts of the physical body which are the projections, the shadows of the higher members. Now where for instance does Mercury set to work? I say Mercury, so as to include all the abnormal Spirits of Form to be found in Mercury. He intervenes by co-operating with others, especially in the glandular system. He seethes in the glandular system, and there are expressed the forces which originate through that preponderance of the Mercury forces, which work in the Ethiopian race. Everything which gives the Ethiopian race its special characteristics comes from the fact that the Mercury forces seethe and surge in the glandular system of this people. What modifies the universal human form into the special form of the Ethiopian race with black skin and woolly hair and so on, is the result of their activity. This modification of the common human form comes therefore from these forces.

If you now pass further over to Asia, you find there in a similar manner something we might describe as Venus forces, as an abnormal development of the Spirits of Form. These Venus forces operate by attacking principally that which we call the reflection of the astral body, the nervous system. They operate however in a peculiar way, and indeed not directly as Venus-spirits upon the nervous system. For the nervous system can be affected in two indirect ways; one way is through the respiration. When the breathing is specially worked upon, these activities establish themselves in man's respiratory and nervous system, and give it a definite form. This indirect way is selected by the abnormal Spirits of Form whom we may call Venus Beings, in the Malay race, in the yellow tinted races of Southern Asia, and towards the Malay Archipelago. Just as the glandular type of man is spread over the land of Ethiopia, so over these parts of Malaya there is spread the type of man in whom the abnormal Spirits of Form work upon the nervous system indirectly through the respiratory system. There the nervous system is worked upon indirectly through the respiratory system. In the nervous system is brewed that which, with special modifications, produces the more or less yellow-colored part of humanity. The transformation there brought about, certainly expresses itself more in that part of the nervous system which we sum up in the expression ‘Solar Plexus’, therefore not really in the higher nervous system but in that mysterious part of the nervous system which runs in two strands parallel with the spinal marrow and spreads out in various directions. This part of the nervous system, therefore, is worked upon indirectly through the respiratory system, this part which in our sense does not yet belong to the higher mental activity. These Venus-forces which work in this race, seethe deep down in the unconscious organism.

Now let us go up over the wide Mongolian plains. In those plains those Spirits of Form are principally active who work indirectly through the blood. There in the blood is brewed that which brings about a modification of humanity and produces the basic character of the race. There is, however, something very peculiar in this Mongolian race. There the Mars-spirits enter the blood: But they work in it in quite a definite way, viz., they are there able to work towards the six Elohim who are centered in the Sun. In the Mongolian race, therefore, they work towards these six Elohim, and in doing so they make a special attack in the other direction towards Jahve or Jehovah Who has separated His field of action from that of the six Elohim.

But besides this co-operation of the Mars-spirits with the six Elohim and Jahve, which results in the Mongolian race, there is still something quite special. Just as the six Elohim from the Sun and Jahve from the Moon act upon the Mongolians, whilst the Mars-spirits work towards them, so in another case we must imagine that from the direction of the Moon the Jahve forces again meet and co-operate with the Mars-spirits, and that thus a special modification arises. Here you have a special modification of humanity, viz., that which belongs to the Semitic race, explained from its most occult background. In the Semites you have a modification of collective humanity, in which Jahve or Jehovah shuts Himself off from the other Elohim and invests this people with a special character, by co-operating with the Spirits of Mars, in order to bring about the special modification of this people.

You will now perceive the special element contained in the Semitic people and its mission. In a certain deep occult sense the writer of the Bible was able to say, that Jahve or Jehovah had made this people His own, and when to this you add the fact that there was here a co-operation with the Mars-spirits who direct their attacks chiefly upon the blood, then you will also comprehend why the continuous action of the blood from generation to generation was of quite special importance to the Semitic Hebrew people, and why the God Jahve describes Himself in the Semitic people as the God Who comes down in the blood from Abraham, Isaac and Jacob and so on. That is the important thing: how the blood runs through all these generations. By describing Himself as ‘I am the God of Abraham, Isaac and Jacob’, Jehovah says: ‘I act in your blood’. That which always works in the blood, that which must be fought out in the blood,—the co-operation with the Mars-spirits,—that is one of the mysteries which lead us deeply into the wise guidance of the entire humanity of the Earth.

So you see, that the blood of mankind is acted upon in a twofold manner; that two races originate, by the blood of mankind being acted upon; on the one side we have that which we call the Mongolian race, on the other that which we may describe as belonging to the Semitic race. That is a great polarity in humanity, and we shall have to trace much that is of immense importance back to this polarity, if we wish to understand the depths of the Folk-souls.

We shall now go back still further and trace how the Spirits and Beings who have their centre in Jupiter seethe and boil in man. These select for themselves the second point of attack, so as to act indirectly upon the nervous system. The one point of attack is through the senses of man; the other point of attack which works into the nervous system, goes indirectly through the respiratory system into the solar plexus. The attack proceeding from Jupiter goes indirectly through the sense-impressions and streams out from thence upon those portions of the nervous system which are centered in the brain and spinal cord. Here flow in, in those races belonging to the Jupiter humanity, those forces which give the special stamp to the racial character. This is more or less the case in the Aryans, in the peoples of Asia Minor and Europe, those whom we reckon as belonging to the Caucasian race. In these arises that modification of universal humanity which comes from the abnormal Spirits of Form whom we may describe as Jupiter Spirits, working upon the senses. The Caucasians therefore are determined through the senses.

Now you will also understand that a people like the Greeks, who were quite specially and consciously under the influence of Jupiter or Zeus, who felt themselves to be a centre for the Zeus influence, were pre-eminently determined by what flows into the nervous system through the senses. Of course the Greeks were also influenced by the Elohim who stream in from Sun. But the case was such, that among the Greeks everything that acts upon the senses was devoted to the influence of Jupiter or Zeus, and by that means this people attained its greatness. Everything the Greeks saw in the way of external form, external life, contained important meanings for them. They saw the spiritual in their perceptions of the physical, and hence became the basic people for all sculpture, for all external form-giving. This indicates a very special mission of the Greek people, who are so eminently the people of Jupiter or Zeus, who even at the time when,—especially through the entrance of the star-constellation,—the co-operation of the Zeus or Jupiter-forces with the universal Elohim-forces took place, felt themselves to be the people of Zeus.

All the peoples of Asia Minor and especially the European peoples, are on the whole modifications of this Jupiter influence, and you may now divine that, as man has many senses, many modifications can come about, and that in the formation of the several peoples within this basic race which were formed by the senses working upon the nervous system, one or other of the senses may have the mastery. Through this the various peoples may assume different forms. According as the eye or the ear or one of the other senses has the upper hand, so will the different peoples be determined in this or that direction for the special national tendency within the racial character. Through this they get quite definite tasks. One task, which specially devolves upon the Caucasian race is, that it is to tread the path to the spiritual through the senses, for it is built especially upon the senses.

Herein lies something that leads one into the deeper starting-points of occultism and it will show you that in those peoples whose sign, so to speak, lies in the Venus-character, the principal starting-point, even in occult training, must be made where the breathing is the most important thing. On the other hand in the peoples living more to the West, the starting-point of their deepening and spiritualizing must be taken from what is in the sense world. This is possessed by peoples who occupy countries more towards the West, in their stages of higher cognition, in imagination, inspiration and intuition, in accordance with the way in which the Jupiter-spirit originally modified the character.

Hence there were always these two centers in the evolution of humanity, the one ruled more by the Spirits of Venus, and the other ruled more by the Spirits of Jupiter. The Spirits of Jupiter were specially observed in those Mysteries in which—as those of you will know who took part in my course of lectures at Munich¹ last year—the three Individualities met together, the three spiritual Beings, Buddha, Zarathustra or Zarathas in his later incarnation, and that great leader of humanity whom we describe by the name of Skythianos. That is the Council which, under the guidance of One still greater, set itself the task of investigating into the mysterious forces which must be developed for the evolution of humanity, whose starting-point was taken from that part which is originally connected with the Jupiter forces and which was preordained in the map of the Earth already mentioned.

Finally, what we may describe as the abnormal Spirits of Form who have their centre in Saturn, act upon the glandular system, but in a roundabout way through all the other systems. Therefore in all that we must describe as the Saturn-race, in everything to which we must attribute the Saturn-character, we must look for something which draws together and embraces that which leads again to the evening twilight of humanity, whose development brings humanity in a certain way to a real conclusion, to a dying away. The expression of this action on the glandular system is seen in the American-Indian race. From that action comes its mortality, its disappearance. The Saturn influence acts through all the other systems finally upon the glandular system. It separates out the hardest parts of man, and we may therefore say that this dying-out consists in a sort of ossification, and this may also clearly be seen in the outer form.

If you look at the pictures of the old American Indians, the process above described is palpable in the decline of this race. In a race such as this, everything which existed in the Saturn-evolution is now present in them, and that in a special manner; it has withdrawn into itself and left man alone with his hard bone system, and brought him into decline. One feels something of this truly occult activity, if one observes how, even in the nineteenth century, a representative of these old Indians speaks of how in him there dwells what formerly was great and mighty for man, but which could not possibly go along with further evolution. There is in existence a description of a beautiful scene, in which a leader of these Indians who are dying out, confronts a European invader.

Imagine what is felt in the heart when two such men confront each other, men who came across from Europe, and men who in the earliest ages, when the races were divided, went over to the West. The Indians then took over with them to the West all that was great in the Atlantean culture. What was the greatest thing of all to the Indian? It was that he was still able dimly to sense something of the ancient greatness and majesty of a period which existed in the old Atlantean epoch, in which the division of the races had hardly begun, in which men could look up to the Sun and perceive the Spirits of Form penetrating through a sea of mist. Through an ocean of mist the Atlantean gazed up at that which to him was not divided into six or seven, but which acted together. This co-operative activity of the seven Spirits of Form was called by the Atlanteans the Great Spirit who revealed himself to man in ancient Atlantis. The Atlantean had not taken into himself all that the Venus, Mercury, Mars and Jupiter Spirits brought about in the East, through which were developed all the civilizations which reached their zenith in Europe in the middle of the nineteenth century. In all this the son of the brown race did not participate. He clung firmly to the Great Spirit of the primeval past. That which the others had done, those who in a primeval past had also received the Great Spirit, passed before his eyes when a paper was laid before him on which were many little signs, letters, of which he understood nothing. All that was foreign to him, but in his soul he still had the Great Spirit. His speech has been preserved to us; it is worthy of note because it points to what we have explained, and it runs somewhat as follows: ‘There, in the ground upon which walk the conquerors of our country, the bones of my brothers are buried. Why are the feet of our conquerors allowed to walk over the graves of my brothers? Because they are in possession of that which makes the white man great. The brown man is made great by something else; he is made great by the Great Spirit, Who speaks to him in the sighing of the wind, in the rustling of the forest, in the surging of the waves, in the gurgling of the spring, in thunder and lightning! That is the Spirit Who to us speaks truth. Oh, the Great Spirit speaks truth! Your Spirits, whom you have here on paper, and who express what to you is great, they do not speak truth.’ Thus spoke the Indian Chief, from his point of view. The brown man belongs to the Great Spirit; the pale man belongs to the spirits who, in black shapes, as little dwarf-like beings—he meant the letters—hop about on the paper and who do not speak the truth. That is a world-historic dialogue, which was carried on between the conquerors and the last of the great Chiefs of the brown men. Here we see what belongs to Saturn and his activity, and what originates on the earth from his co-operation with other Spirits, at such a moment as this, when two different directions meet.

Thus we have seen how humanity in general was brought to the surface of our Earth by the Elohim or the normal Spirits of Form, how then the five principal races of human evolution lift themselves out of the collective mass of mankind, out of the ocean of humanity, and how these five races are connected with the guiding Spirits belonging to the ranks of the abnormal Spirits of Form whom we must call by the names which we take from the live planets, whereas the normal Spirits of Form are to be sought for in the Sun and in the Moon. From this point we shall proceed further, and pass on to something that will be easier to us, because we shall be connecting on to something familiar to us, namely, to tribes and peoples.

• 1. The East in the Light of the West

When we see something, we ask how it has come about, presupposing something else from which it has arisen. Only applicable to things that happen in the physical world. We have to presuppose something where we no longer ask whence it has arisen. That is the Logos. Nor should the question be put: when did the Logos arise, for saying that it [arose] earlier or later would impose limits on it. All notions of time cease to have meaning with regard to the Logos. What we are saying now about the Logos applies as it has applied countless millennia ago. The Logos is not in time but before all time.

We are going to develop some concepts.

If we refer to something which is absolute in itself, which does not have any of the things we know, as being beyond existence, we have established an abstract concept of what we think the Logos to be—absolute, established, complete, resting in itself. First Logos - sat - Father.

If this Logos is accepted on its own, it rests in itself, there and not there, beyond existence, never perceptible as it is beyond all perception, beyond existence. It follows that this Logos is the absolutely occult, hidden principle, being beyond all revelation. If it is not to be occult, it must reveal itself. We then have its mirror image, with Logos revealed. If we consider this we will immediately see that there at two concepts in this concept, and we thus have something threefold, for in the revealer there must be activity of self revelation:

[Indian] sat, ananda, chit

[Christian] trinity of

1) Father
2) Son, Word
3) Holy Spirit

Initially these three are so sublime that for anything we call evident or perceptible in the ordinary sense we have to call them occult. Three occult principles, therefore. They must first of all be revealed. There are only three, and so they can only reveal themselves to one another:

The Father reveals himself to the Word, The Word reveals itself to the Holy Spirit, The Holy Spirit reveals itself back to the Father.

These are three ways of revelation. We think of them as applied to three principles, so that the activity of these three principles consists in that they take on the task of translating this. The three can enter into different relationships:

It is possible for the Father to hide in the Word, making himself known in this hidden state. The Father principle veils itself in the Word and reveals itself to the Spirit.

It is also possible for the Word to veil itself in the Holy Spirit and thus veiled reveal itself to the Father.

It is also possible for the Holy Spirit to veil itself in the Father and reveal itself to the Word.

The only remaining possibility is that the Father principle veils itself in both, Word and Spirit, and is revealed to itself.

What we have—1st 2nd 3rd 4th 5th 6th 7th—we think of as existing in essence; this intrinsic quality, the [seven] relationships between the three Logoi, thus arises in seven essential forms.⁸⁷

Thus the principles arose in mutual fructification. These are the seven rulers, the seven mights that stand before the throne [of God], and these are their qualities. The qualities arise from the relationships of the three Logoi. Only seven are possible.

All Might consists in the Father principle revealing itself to the Word. This is known as first creation, or chaos.

When All Might had done its work, All Wisdom reigned, ordering everything according to measure and number.

When All Wisdom had done its work, All Love reigned, bringing the element of sympathy and antipathy to the whole of creation.

When All Love had done its work, All Justice came; it reigned, bringing in karma, which means birth and death. When All Justice had done its work, All Redemption takes up its work, bringing redemption to everything, which is last judgement.

When the last judgement has done its work, All Hallowing will begin its work, and then All Harmony [bliss] will begin. Let us think of this spread among seven planets. In truth, all seven are present, but one of them always has the power (the others hold lesser offices).

If we take the fourth orb, it is ours. The device for us is therefore: The Father principle veils itself in the Word and reveals itself to the Spirit. And that is Christianity.

With this Cherub we have the key word and hence also the meaning of Christianity.

Miracle of Pentecost ...

All is made through the Word, which on the one side contains the Father in involution; hence John: [In the Beginning was the Word and the Word was with God and the Word was God. He was in the Beginning with God. Through him Everything entered into existence and without him nothing entered into existence.’ Kalmia Bittlestone translation]

The task for the next planet, Mercury, 5) All Redemption—the Word veils itself in the Spirit and reveals itself to the Father. When the Word, the Christ, which is in our evolution, veils itself and reveals itself to the Father, it is the next...

Never will the Son be able to come to you but through me, Spirit. If it, Spirit, is to live, to be spread out, evolve, in the next planet, the Word must veil itself in Spirit.

The element, which will set the tone in the next planet, must be prepared for in this one. The Word must go into involution to prepare for the Holy Spirit. This, however, means death here. The mission can only be accomplished if the Word veils itself unto death, and that is the meaning of the death on the cross.

We have come so far as to understand that he was crucified to death ...

This is the meaning of the central Christian mystery. ... In the Bible, Jesus says: I do not go against the book of law in the meaning of Melchizedek.⁸⁸ Melchizedek is the Angel of the Earth’s orbital period.

In the next planetary evolution, the Son will thus provide for the Father what he will then have gathered through the Spirit.

• 87. Elsewhere also called ‘the seven unutterable secrets of life’; full description in Zur Geschichte ... (S. 241 ff.) note 86.
• 88. Biblical name of manu, one of the highest initiates on Earth. In ancient Atlantis leader of the Sun oracle and founder of post- Atlantean civilization. See lectures given in Berlin on 15 February 1909 and Munich on 7 March 1909 in The Principle of Spiritual Economy GA 109, tr. P. Mollenhauer, Hudson: Anthroposophic Press 1986. Also lecture given in Berne on 4 September 1910 in The Gospel of St Matthew GA 123, tr. D. S. Osmond, M. Kirkaldy, London: Rudolf Steiner Press 1965.

If [the Atlanteans] had not striven for higher qualities than those offered by their race, they could not have become Indians. Those who learn only what is necessary to fulfill a profession, to become a soldier, and the like, are not capable of elevating or advancing the race. Those who are guided into a theosophical lodge can learn the things that lead them beyond the race and that help them beyond their incarnation. Man can either grow together with the race or go beyond it, perish in it or reach a higher level. Those who do not study enough must come back in the same race. Those who do not strive to advance gradually run the risk of falling into ruin. There are always a lot of people who cling to the fleeting facts, do not want to go into the timeless, and push away the guides who point to the future. It is their choice to go with them or not to develop further. The more intensely these people reject progress, the more they condemn themselves to remain behind. In “Ahasver”, the “Eternal Jew”, it is described what it means to remain eternal in a race because he does not want to hear the Redeemer.

All occult struggle affects the deepest nature of man. What happens in the etheric body has an influence on the physical body. Thus it would have become most disastrous for a nation if a leader of the people had sinned against the etheric body through debauchery; the consequences could have been like the plague. The legend of Oedipus is based on this fact. Oedipus was a highly initiated person and was able to solve the riddle of the Sphinx, but he did not see through the blood ties, so the

saying of the oracle. It is objected that if man is subject to karma and heredity, we should not intervene to help his fate. In the Bach family there were many great musicians. Just as their outward physiognomies resembled each other, so they all had a musical ear. The individuality that incarnates seeks out a suitable instrument, parents who give it the opportunity to develop its abilities.

Likewise, eight famous mathematicians were incarnated in the Bernoulli family. [...] The disposition draws the relevant people down; morally upstanding parents will attract appropriate children.

It is not true that Theosophy can destroy a mother's love because a foreign individuality is embodied; on the contrary, the child loves its mother before it is loved by its mother. Freedom of action is not affected. We should always grasp karma with our hearts, then we will be carried beyond the difficulties. Karma is a life account. The bookkeeping is mathematically determined by the cash balance, which can be quite different. Should the merchant be deterred by losses? New items can always be entered in the debit and credit sides, depending on the situation. If the merchant needs help and we can assist him, it is considered a good item and must have a good effect. If we were helpful, we have entered a good item for ever. If we help in an effective way, the differences will be resolved.

This is a bone of contention between theologians and theosophists. The priests claim that they cannot recognize the law of karma because Jesus Christ helped people through his death; but the theosophists did not want to believe in representation. The two can get along well together. It is possible that one can help in a matter in which the other cannot help himself. Let us apply this fact to Christ Jesus. Those who look more deeply into it will learn to understand it; without his help, humanity would be lost.

In the past, people believed in karma and reincarnation, which worked through all races. The teaching is still represented in Buddhism and the Mongolian race and formerly in Europe. Buddha worked in Europe in the old mysteries and was the same individuality who appeared in Asia as the Buddha and in Europe as [Bodha - Wodha -] Wotan.

The doctrine of reincarnation is being lost, the esoteric life cannot be taught publicly because new times are dawning. Now the time is approaching again when people will prepare themselves to receive the Christ anew. He will come when he is understood esoterically. The teaching of reincarnation disappeared about a thousand years before Christ, he could only speak of it to his most intimate disciples. He spoke to them of his return and went with them to the mountain and was transfigured. The disciples became clairvoyant beyond time and space and saw exalted figures: Moses and Elijah. The eternity of the spirit stands before them. The disciples ask the Master if Elijah will not come back, He answers: Did you not see him? John was indeed Elijah, but he says nothing to anyone. — This teaching He will proclaim when He will appear again. For the time being, this secret was withheld from mankind. The great teachers do not tell people everything they know, but what is useful to them.

Most of you listeners have been theosophists before, or come from the old Druid schools; you heard the old truths in legends, fairy tales and myths. There are no dogmas in theosophy. In three thousand years another theosophy will replace the present one. Anyone who dogmatizes sins against it.

In the old states, there was a firm belief in reincarnation. It was hardly credible, for example, what Etruscan slaves had to endure under the Romans. Only the consciousness of a just compensation kept them going. The individual felt like a link in the whole.

The time had to come to take the present life as seriously as if it were the only one; eternity depends on it. We see in our culture that it is considered so valuable to work for this plan. The physiological influence gradually emerged that the brain is not capable of grasping more than earthly life. The temperance movements are paving the way for Theosophy. Christianity had to take into account that humanity was not yet capable of knowing the higher worlds, so it had to be taught exoterically, and it may only be proclaimed esoterically when the Christ appears.

This truth is hidden in the wedding at Cana. The sacrificial juice was water, it was then transformed into wine. The Greek Dionysus festivals were also celebrated so that the ego of man became earthbound and looked down from heaven. Christianity retained the custom of drinking wine at festivals.

In the Homeric age, the doctrine of reincarnation disappears, the present time included.

This is a period of time during which the soul returns once as a male and once as a female. One incarnation had to be spent in the present culture, while the earlier one was at the beginning of Christianity or shortly before.

It should come as no surprise that in an age of masculine culture, spiritual culture, which began with Theosophy, came through a woman. The Theosophical movement will prove to be eminently practical. It will lead people to overcome gender within themselves and to elevate themselves to a point of view where the spiritual self and the spiritual human being stand, who are trans-gender and trans-personal, to the purely human. A similar consciousness will gradually awaken in women as it has in men. Those who feel themselves to be women on the other side of humanity will speak of the “eternal masculine” in female nature, like those who spoke deeply from the soul: “The eternal feminine lifts us up.” This is then a true understanding and solution to the women's issue.

A spiritual age will result in the realization of the supra-sexual interior, without wanting to retreat into the ascetic or deny the sex. When people ennoble and beautify this relationship, they live in the supra-sexual. It can then be said: The eternal human draws us up.

As early as 1891 I drew attention¹ to the relation between Schiller's Aesthetic Letters² and Goethe's Fairy-tale of the Green Snake and the Beautiful Lily.³ I would like today to point to a certain connection between what I gave yesterday as the characteristic of the civilization of the Central-European countries in contrast to the Western and Eastern ones and what arises in quite a unique way in Goethe and Schiller. I characterized, on the one hand, the seizure of the human corporality by the spirits of the West and, on the other hand, the feeling of those spiritual beings who, as imaginations, as spirits of the East, work inspiringly into Eastern civilization. And one can notice both these aspects in the leading personalities of Goethe and Schiller. I will only point out in addition how in Schiller's Aesthetic Letters he seeks to characterize a human soul-constitution which shows a certain middle mood between one possibility in the human being—his being completely given over to instincts, to the sensible-physical—and the other possibility—that of being given over to the logical world of reason. Schiller holds that, in both cases, the human being cannot come to freedom. For if he has completely surrendered himself to the world of the senses, to the world of instincts, of desires, he is given over to his bodily-physical nature and is unfree. But he is also unfree when he surrenders himself completely to the necessity of reason, to logical necessity; for then he is coerced under the tyranny of the laws of logic. But Schiller wants to point to a middle state in which the human being has spiritualized his instincts to such a degree that he can give himself up to them without their dragging him down, without their enslaving him, and in which, on the other hand, logical necessity is taken up into sense perception (sinnliche Anschauen), taken up into personal desires (Triebe), so that these logical necessities do not also enslave the human being.

Schiller finds this middle state in the condition of aesthetic enjoyment and aesthetic creation, in which the human being can come to true freedom.

It is an extremely important fact that Schiller's whole treatise arose out of the same European mood as did the French Revolution. The same thing which, in the West, expressed itself tumultuously as a large political movement orientated towards external upheaval and change also moved Schiller—but moved him in such a way that he sought to answer the question: What must the human being do in himself in order to become a truly free being? In the West they asked: How must the external social conditions be changed so that the human being can become free? Schiller asked: What must the human being become in himself so that, in his constitution of soul, he can live in (darleben) freedom? And he sees that if human beings are educated to this middle mood they will also represent a social community governed by freedom. Schiller thus wishes to realize a social community in such a way that free conditions are created through [the inner nature of] human beings and not through outer measures.

Schiller came to this composition of his Aesthetic Letters through his schooling in Kantian philosophy. His was indeed a highly artistic nature, but in the 1780s and the beginning of the 1790s he was strongly influenced by Kant and tried to answer such questions for himself in a Kantian way (im Kantischen Sinne). Now the Aesthetic Letters were written just at the time when Goethe and Schiller were founding the magazine Die Horen (The Hours) and Schiller lays the Aesthetic Letters before Goethe.

Now we know that Goethe's soul-configuration was quite different from Schiller's. It was precisely because of the difference of their soul-constitutions that these two became so close. Each could give to the other just that which the other lacked. Goethe now received Schiller's Aesthetic Letters in which Schiller wished to answer the question: How can the human being come inwardly to a free inner constitution of soul and outwardly to free social conditions? Goethe could not make much of Schiller's philosophical treatise. This way of presenting concepts, of developing ideas, was not unfamiliar to him. Anyone who, like myself, has seen how Goethe's own copy of Kant's Critique of Pure Reason is filled with underlinings and marginal comments knows how Goethe had really studied this work of Kant's which was abstract, but in a completely different sense. And just as he seems to have been able to take works such as these purely as study material, so, of course, he could also have taken Schiller's Aesthetic Letters. But this was not the point. For Goethe this whole construction of the human being—on the one hand logical necessity and on the other the senses with their sensual needs, as Schiller said, and the third, the middle condition—for Goethe this was all far too cut and dried, far too simplistic. He felt that one could not picture the human being so simply, or present human development so simply, and thus he wrote to Schiller that he did not want to treat the problem, this whole riddle, in such a philosophical, intellectual form, but more pictorially. Goethe then treated this same problem in picture form—as reply, as it were, to Schiller's Aesthetic Letters—in his Fairy-tale of the Green Snake and the Beautiful Lily by presenting the two realms on this and on the far side of the river, in a pictorial, rich and concrete way; the same thing that Schiller presents as sense-life and the life of reason. And what Schiller characterizes abstractly as the middle condition, Goethe portrays in the building of the temple in which rule the King of Wisdom (the Golden King), the King of Semblance (the Silver King), the King of Power (the Copper King) and in which the Mixed King falls to pieces. Goethe wanted to deal with this in a pictorial way. And we have, in a certain sense, an indication—but in the Goethean way—of the fact that the outer structure of human society must not be monolithic but must be a threefoldness if the human being is to thrive in it. What in a later epoch had to emerge as the threefold social order is given here by Goethe still in the form of an image. Of course, the threefold social order does not yet exist but Goethe gives the form he would like to ascribe to it in these three kings; in the Golden, the Silver, and the Copper King. And what cannot hold together he gives in the Mixed King.

But it is no longer possible to give things in this way. I have shown this in my first Mystery Drama⁴ which, in essence, deals with the same theme but in the way required by the beginning of the twentieth century, whereas Goethe wrote his Fairy-tale at the end of the eighteenth century.

Now, however, it is already possible to indicate in a certain way—even though Goethe had not himself yet done so—how the Golden King would correspond to that aspect of the social organism which we call the spiritual aspect: how the King of Semblance, the Silver King, would correspond to the political State: how the King of Power, the Copper King, would correspond to the economic aspect, and how the Mixed King, who disintegrates, represents the 'Uniform State' which can have no permanence in itself.

This was how, in images, Goethe pointed to what would have to arise as the threefold social order. Goethe thus said, as it were, when he received Schiller's Aesthetic Letters: One cannot do it like this. You, dear friend, picture the human being far too simplistically. You picture three forces. This is not how it is with the human being. If one wishes to look at the richly differentiated inner nature of the human being, one finds about twenty forces—which Goethe then presents in his twenty archetypal fairy-tale figures—and one must then portray the interplay and interaction of these twenty forces in a much less abstract way.

Thus at the end of the eighteenth century we have two presentations of the same thing. One by Schiller, from the intellect as it were, though not in the usual way that people do things from the intellect, but such that the intellect is permeated here with feeling and soul, is permeated by the whole human being. Now there is a difference between some dry, average, professional philistine presenting something on the human being in psychological terms, where only the head thinks about the matter, and Schiller, out of an experience of the whole human being, forming for himself the ideal of a human constitution of soul and thereby only transforming into intellectual concepts what he actually feels.

It would be impossible to go further on the path taken by Schiller using logic or intellectual analysis without becoming philistine and abstract. In every line of these Aesthetic Letters there is still the full feeling and sensibility of Schiller. It is not the stiff Königsberg approach of Immanuel Kant with dry concepts; it is profundity in intellectual form transformed into ideas. But should one take it just one step further one would come into the intellectual mechanism that is realized in the usual science of today in which, basically, behind what is structured and developed intellectually, the human being has no more significance. It thus becomes a matter of no importance whether Professor A or D or X deals with the subject because what is presented does not arise from the whole human being. In Schiller everything still has a totally personal (urpersönlich) nature, even into the intellect. Schiller lives there in a phase—indeed, in an evolutionary point of the modern development of humanity which is of essential importance—because Schiller stops just short of something into which humanity later fell completely.

Let us show diagramatically what might be meant here. One could say: This is the general tendency of human evolution (arrow pointing upwards). Yet it cannot go [straight] like this—portrayed only schematically—but loops round into a lemniscate (blue). But it cannot go on like that—there must, if evolution takes this course, be continually new impulses Antriebe) which move the lemniscates up along the line.

Schiller, having arrived at this point here (see diagram), would have gone into a dark blue, as it were, of mere abstraction, of intellectuality, had he proceeded further in objectifying what he felt inwardly. But he drew a halt and paused with his forms of reasoning just at that point at which the personality is not lost. Thus, this did not become blue but, on a higher level of the Personality—which I will colour with red (see diagram)—was turned into green.

Thus one can say: Schiller held back with his intellectuality just before that point at which intellectuality tries to emerge in its purity. Otherwise he would have fallen into the usual intellect of the nineteenth century. Goethe expressed the same thing in images, in wonderful images, in his Fairy-tale of the Green Snake and the Beautiful Lily. But he, too, stopped at the images. He could not bear these pictures to be in any way criticized because, for him, what he perceived and felt about the individual human element and the social life, did simply present itself in such pictures. But he was allowed to go no further than these images. For had he, from his standpoint, tried to go further he would have come into wild, fantastic daydreams. The subject would no longer have had definite contours; it would no longer have been applicable to real life but would have risen above and beyond it. It would have become rapturous fantasy. One could say that Goethe had to avoid the other chasm, in which he would have come completely into a fantastic red. Thus he adds that element which is non-personal—that which keeps the pictures in the realm of the imaginative—and thereby came also to the green.

Expressing it schematically, Schiller had, as it were, avoided the blue, the Ahrimanic-intellectuality; Goethe had avoided the red, excessive rapturousness, and kept to concrete imaginative pictures.

As a human being of Central Europe, Schiller had con-fronted the spirits of the West. They wanted to lead him astray into the solely intellectual. Kant had succumbed to this. I spoke about this recently⁵ and indicated how Kant had succumbed to the intellectuality of the West through David Hume. Schiller had managed to work himself clear of this even though he allowed himself to be taught by Kant. He stayed at the point that is not mere intellectuality.

Goethe had to do battle with the other spirits, with the spirits of the East, who pulled him towards imaginations. Because at that time spiritual science was not yet present on the earth he could not go further than to the web of imaginations in the Fairy-tale of the Green Snake and the Beautiful Lily. But even here he managed to remain within firm contours. He did not go off into wild fantasy or ecstasies. He gave himself a new and fruitful stimulus through his journey to the South where much of the legacy from the Orient was still preserved. He learnt how the spirits of the East still worked here as a late blossoming of oriental culture; in Greek art as he construed this for himself from Italian works of art. It can therefore be said that there was something quite unique in this bond of friendship between Schiller and Goethe. Schiller had to battle with the spirits of the West; he did not yield to them but held back and did not fall into mere intellectuality. Goethe had to battle with the spirits of the East; they tried to pull him into ecstatic reveries zum Schwärmerischen). He, too, held back; he kept to the images which he gives in his Fairy-tale of the Green Snake and the Beautiful Lily. Goethe would have had either to succumb to rapturous daydreams (Schwärmerei) or to take up oriental revelation. Schiller would have had either to become completely intellectual or would have had to take seriously what he became—it is well known that he was made a 'French citizen' by the revolutionary government but that he did not take the matter very seriously.

We see here how, at an important point of European development, these two soul-constitutions, which I have characterized for you, stand side by side. They live anyway, so to speak, in every significant Central-European individuality but in Schiller and Goethe they stand in a certain way simultaneously side by side. Schiller and Goethe remained, as it were, at this point, for it just required the intercession of spiritual science to raise the curve of the lemniscate (see diagram) to a higher level.

And thus, in a strange way, in Schiller's three conditions—the condition of the necessity of reason, the condition of the necessity of instincts and that of the free aesthetic mood—and in Goethe's three kings—the Golden King, the Silver King, and the Copper King—we see a prefiguration of everything that we must find through spiritual science concerning the threefold nature of the human being as well as the threefold differentiation of the social community representing, as these do, the most immediate and essential aims and problems of the individual human being and of the way human beings live together.

These things direct us indeed to the fact that this threefolding of the social organism is not brought to the surface arbitrarily but that even the finest spirits of modern human evolution have already moved in this direction. But if there were only the ideas about the social questions such as those in Goethe's Fairy-tale and nothing more one would never come to an impetus for actual outer action. Goethe was at the point of overcoming mere revelations. In Rome he did not become a Catholic but raised himself up to his imaginations. But he stopped there, with just pictures. And Schiller did not become a revolutionary but a teacher of the inner human being. He stopped at the point where intellect is still suffused with the personality.

Thus, in a later phase of European culture, there was still something at work which can be perceived also in ancient times and most clearly, for modern people, in the culture of ancient Greece. Goethe also strove towards this Greek element. In Greece one can see how the social element is presented in myth—that is, also in picture form. But the Greek myth, basically, Is image in the same way that Goethe's Fairy-tale is image. It is not possible with these images to work into the social organism in a reforming way. One can only describe as an idealist, as it were, what ought to take shape. But the images are too frail a structure to enable one to act strongly and effectively in the shaping of the social organism. For this very reason the Greeks did not believe that their social questions were met by remaining in the images of the myths. And it is here, when one follows this line of investigation, that one comes to an important point in Greek development.

One could put it like this: for everyday life, where things go on in the usual way, the Greeks considered themselves dependant on their gods, on the spirits of their myths. When, however, it was a matter of deciding something of great importance, then the Greeks said: Here it is not those gods who work into imaginations and are the gods of the myths that can determine the matter; here something real must come to light. And so the Oracle arose. The gods were not pictured here merely imaginatively but were called upon (veranlasst) really to inspire people. And it was with the sayings of the Oracle that the Greeks concerned themselves when they wanted to receive social impulses. Here they ascended from imagination to inspiration, but an inspiration which they attained by means of outer nature. We modern human beings must certainly also endeavour to lift ourselves up to inspiration; an inspiration, however, that does not call upon outer nature in oracles but which rises to the spirit in order to be inspired in the sphere of the spirit. But just as the Greeks turned to reality in matters of the social sphere—just as they did not stop at imaginations but ascended to inspirations—so we, too, cannot stop at imaginations but must rise up to inspirations if we are to find anything for the well-being of human society in the modern age.

And we come here to another point which is important to look at. Why did Schiller and Goethe both stop at a certain point—the one on the path towards the intellectual (Verstandiges) and the other on the path to the imaginative? Neither of them had spiritual science; otherwise Schiller would have been able to advance to the point of permeating his concepts in a spiritual-scientific way and he would then have found: something much more real in his three soul-conditions than the three abstractions in his Aesthetic Letters. Goethe would have filled imagination with what speaks out in all reality from the spiritual world and would have been able to penetrate to the forms of the social life which wish to be put into effect from the spiritual world—to the spiritual element in the social organism, the Golden King; to the political element in the social organism, the Silver King; and to the economic element, the Bronze, the Copper, King.

The age in which Goethe and Schiller pressed forward to these insights—the one in the Aesthetic Letters and the other in the Fairy-tale—was not yet able to go any further. For, in order to penetrate further, there is something quite definite that must first be realized. People have to see what becomes of the world if one continues along Schiller's path up to the full elaboration (Ausgestaltung) of the impersonally intellectual. The nineteenth century developed it to being with in natural science and the second half of the nineteenth century already began to try to realize it in outer public affairs. There is a significant secret here. In the human organism what is ingested is also finally destroyed. We cannot simply go on eating but must also excrete; the substance we take in has to meet with destruction, has to be destroyed, and has then to leave the organism. And the intellectual is that which—and here comes a complication—as soon as it gets hold of the economic life in the uniform State, in the Mixed King, destroys that economic life.

But we are now living in the time in which the intellect must evolve. We could not come to the development of the consciousness-soul in the fifth post-Atlantean epoch without developing the intellect. And it is the Western peoples that have just this task of bringing the intellect into the economic life. What does this mean? We cannot order modern economic life imaginatively, in the way that Goethe did in his Fairy-tale, because we have to shape it through the intellect (verständig). Because in economics we cannot but help to go further along the path which Schiller took, though in his case he went only as far as the still-personal outbreathing of the intellect. We have to establish an economic life which, because it has to come from the intellect, of necessity works destructively in the fifth post-Atlantean epoch. In the present age there is no economic life that could be run imaginatively like that of the Orient or the economy of medieval Europe. Since the middle of the fifteenth century we have only had the possibility of an economic life which, whether existing alone or mixed with the other limbs of the social organism, works destructively. There is no other way. Let us therefore look on this economic life as the side of the scales that would sink far down and therefore has to work destructively. But there also has to be a balance. For this reason we must have an economic life that is one part of the social organism, and a spiritual life which holds the balance, which builds up again. If one clings today to the uniform State, the economic life will absorb this uniform State together with the spiritual life, and uniform States like these must of necessity lead to destruction. And when, like Lenin and Trotsky, one founds a State purely out of the intellect it must lead to destruction because the intellect is directed solely to the economic life.

This was felt by Schiller as he thought out his social conditions. Schiller felt: If I go further in the power of the intellect (verständesmassiges Können) I will come into the economic life and will have to apply the intellect to it. I will not then be portraying what grows and thrives but what lives in destruction. Schiller shrank back before the destruction. He stopped just at the point where destruction would break in. People of today invent all sorts of social economic systems but are not aware, because they lack the sensitivity of feeling for it, that every economic system like this that they think up leads to destruction; leads definitely to destruction if it is not constantly renewed by an independent, developing spiritual life which ever and ever again works as a constructive element in relation to the destruction, the excretion, of the economic life. The working together of the spiritual limb of the social organism with the economic element is described in this sense in my Towards Social Renewal (Kernpunkte der Sozialen Frage).⁶

If, with the modern intellectuality of the fifth post-Atlantean epoch, people were to hold on to capital even when they themselves could no longer manage it, the economic life itself would cause it to circulate. Destruction would inevitably have to come. This is where the spiritual life has to intervene; capital must be transferred via the spiritual life to those who are engaged in its administration. This is the inner meaning of the threefolding of the social organism; namely that, in a properly thought out threefold social organism, one should be under no illusion that the economic thinking of the present is a destructive element which must, therefore, be continually counterbalanced by the constructive element of the spiritual limb of the social organism.

In every generation, in the children whom we teach at school, something is given to us; something is sent down from the spiritual world. We take hold of this in education—this is something spiritual—and incorporate it into the economic life and thereby ward off its destruction. For the economic life, if it runs its own course, destroys itself. This is how we must look at things. Thus we must see how at the end of the eighteenth century there stood Goethe and Schiller. Schiller said to himself: I must pull back, I must not describe a social system which calls merely on the personal intellect. I must keep the intellect within the personality, otherwise I would describe economic destruction. And Goethe: I want sharply contoured images, not excessive vague ones. For if I were to go any further along that path I would come into a condition that is not on the earth, that does not take hold with any effect on life itself. I would leave the economic life below me like something lifeless and would found a spiritual life that is incapable of reaching into the immediate circumstances of life.

Thus we are living in true Goetheanism when we do not stop at Goethe but also share the development in which Goethe himself took part since 1832. I have indicated this fact—that the economic life today continually works towards its own destruction and that this destruction must be continually counterbalanced. I have indicated this in a particular place in my Towards Social Renewal. But people do not read things properly. They think that this book is written in the same way most books are written today—that one can just read it through. Every sentence in a book such as this, written out of practical insight, requires to be thoroughly thought through!

But if one takes these two things [Goethe's Fairy-tale and Schiller's Aesthetic Letters], Schiller's Aesthetic Letters were little understood in the time that followed them. I have often spoken about this. People gave them little attention. Otherwise the study of Schiller's Aesthetic Letters would have been a good way of coming into what you find in my Knowledge of the Higher Worlds—How is it Achieved? Schiller's Aesthetic Letters would be a good preparation for this. And likewise, Goethe's Fairy-tale could also be the preparation for acquiring that configuration of thinking (Geisteskonfiguration) which can arise not merely from the intellect but from still deeper forces, and which would be really able to understand something like Towards Social Renewal. For both Schiller and Goethe sensed something of the tragedy of Central European civilization—certainly not consciously, but they sensed it nevertheless. Both felt—and one can read this everywhere in Goethe's conversations with Eckermann, with Chancellor von Müller⁷ , and in numerous other comments by Goethe—that if something like a new impulse from the spirit did not arise, like a new comprehension of Christianity, then everything must go into decline. A great deal of the resignation which Goethe felt in his later years is based, without doubt, on this mood.

And those who, without spiritual science, have become Goetheanists feel how, in the very nature of German Central Europe, this singular working side by side of the spirits of the West and the spirits of the East is particularly evident. I said yesterday that in Central European civilization the balance sought by later Scholasticism between rational knowledge and revelation is attributable to the working of the spirits of the West and the spirits of the East. We have seen today how this shows itself in Goethe and Schiller. But, fundamentally, the whole of Central European civilization wavers in the whirlpool in which East and West swirl and interpenetrate one another. From the East the sphere of the Golden King; from the West the sphere of the Copper King. From the East, Wisdom; from the West, Power. And in the middle is what Goethe represented in the Silver King, in Semblance; that which imbues itself with reality only with great difficulty. It was this semblance-nature of Central European civilization which lay as the tragic mood at the bottom of Goethe's soul. And Herman Grimm, who also did not know spiritual science, gave in a beautiful way, out of his sensitive feeling for Goethe whom he studied, a fine characterization of Central-European civilization. He saw how it had the peculiarity of being drawn into the whirlpool of the spirits of the East and the spirits of the West. This was the effect of preventing the will from coming into its own and leads to the constantly vacillating mood of German history. Herman Grimm⁸ puts it beautifully when he says: 'To Treitschke German history is the incessant striving towards spiritual and political unity and, on the path towards this, the incessent interference by our own deepest inherent peculiarities.' This is what Herman Grimm says, experiencing himself as a German. And he describes this further as 'Always the same way in our nature to oppose where we should give way and to give way where resistance is called for. The remarkable forgetting of what has just past. Suddenly no longer wanting what, a moment ago, was vigorously striven for. A disdain for the present, but strong, indefinite hope. Added to this the tendency to give ourselves over to the foreigner and, no sooner having done so, then exercising an unconscious, determining (massgebende) influence on the foreigners to whom we had subjected ourselves.'

When, today, one has to do with Central European civilization and would like to arrive at something through it, one is everywhere met by the breath of this tragic element which is betrayed by the whole history of the German, the Central European element, between East and West. It is everywhere still so today that, with Herman Grimm, one can say: There is the urge to resist where one should give way and to give way where resistance is needed.

This is what arises from the vacillating human beings of the Centre; from what, between economics and the reconstructing spirit-life, stands in the middle as the rhythmical oscillating to and fro of the political. Because the civic-political element has celebrated its triumph in these central countries, it is here that a semblance lives which can easily become illusion. Schiller, in writing his Aesthetic Letters, did not want to abandon semblance. He knew that where one deals purely with the intellect, one comes into the destruction of the economic life. In the eighteenth century that part was destroyed which could be destroyed by the French Revolution; in the nineteenth century it would be much worse. Goethe knew that he must not go into wild fantasies but keep to true imagination. But in the vacillation between the two sides of this duality, which arises in the swirling, to and fro movement of the spirits of the West and of the East, there is easily generated an atmosphere of illusion. It does not matter whether this illusionary atmosphere emerges in religion, in politics or in militarism; in the end it is all the same whether the ecstatic enthusiast produces some sort of mysticism or enthuses in the way Ludendorff⁹ did without standing on the ground of reality. And, finally, one an also meet it in a pleasing way. For the same place in Herman Grimm which I just read out continues as follows: 'You can see it today: no one seemed to be so completely severed from their homeland as the Germans who became Americans, and yet American life, into which our emigrants dissolved, stands today under the influence of the German spirit.'

Thus writes the brilliant Herman Grimm in 1895 when it was only out of the worst illusion that one could believe that the Germans who went to America would give American life a German colouring. For already, long before this, there had been prepared what then emerged in the second decade of the twentieth century: that the American element completely submerged what little the Germans had been able to bring in.

And the illusionary nature of this remark by Herman Grimm becomes all the greater when one finally bears in mind the following. Herman Grimm makes this comment from a Goethean way of thinking (Gesinnung), for he had modelled himself fully on Goethe. But he had a certain other quality. Anyone who knows Herman Grimm more closely knows that in his style, in his whole way of expressing himself, in his way of thinking, he had absorbed a great deal of Goethe, but not Goethe's real and penetrating quality—for Grimm's descriptions are such that what he actually portrays are shadow pictures, not real human beings. But he has something else in him, not just Goethe. And what is it that Herman Grimm has in himself? Americanism! For what he had in his style, in his thought-forms, apart from Goethe he has from early readings of Emerson. Even his sentence structure, his train of thought, is copied from the American, Emerson.¹⁰

Thus, Herman Grimm is under this double illusion, in the realm of the Silver King of Semblance. At a time when all German influence has been expunged from America he fondly believes that America has been Germanized, when in fact he himself has quite a strong vein of Americanism in him.

Thus there is often expressed in a smaller, more intimate context what exists in a less refined form in external culture at large. A crude Darwinism, a crude economic thinking, has spread out there and would in the end, if the threefolding of the social organism fails to come, lead to ruin—for an economic life constructed purely intellectually must of necessity lead to ruin. And anyone who, like Oswald Spengler,¹¹ thinks in the terms of this economic life can prove scientifically that at the beginning of the third millenium the modern civilized world—which today is actually no longer so very civilized—will have had to sink into the most desolate barbarity. For Spengler knows nothing of what the world must receive as an impulse, as a spiritual impulse.

But the spiritual science and the spiritual-scientific culture which not only wishes to enter, but must enter, the world today still has an extremely difficult task getting through. And everywhere those who wish to prevent this spiritual science from arising assert themselves. And, basically, there are only a few energetic workers in the field of spiritual science whereas the Others, who lead into the works of destruction, are full of energy.

One only has to see how people of today are actually completely at a loss in the face of what comes up in the life of Present civilization. It is characteristic, for instance, how a newspaper of Eastern Switzerland carried articles on my lectures on The Boundaries of Natural Science during the course at the School of Spiritual Science. And now, in the town where the newspaper is published, Arthur Drews¹², the copy-cat of Eduard von Hartmann, holds lectures in which he has never done anything more than rehash Eduard von Hartmann, the philosopher of the unconscious.¹³ In the case of Hartmann it is interesting. In the case of the rehasher it is, of course, highly superfluous. And this philosophical hollow-headedness working at Karlsruhe University is now busying itself with anthroposophically-orientated spiritual science.

And how does the modern human being—I would particularly like to emphasize this—confront these things? Well, we have listened to one person, we now go and listen to someone else. This means that, for the modern human being, it is all a matter of indifference, and this is a terrible thing. Whether the rehasher of Eduard von Hartmann, Arthur Drews, has something against Anthroposophy or not is not the important point—for what the man can have against Anthroposophy can be fully construed beforehand from his books, not a single sentence need be left out. The significant thing is that people's standpoint is that one hears something, makes a note of it, and then it is over and done with, finished! All that is needed to come to the right path is that people really go into the matter. But people today do not want to be taken up with having to go into something properly. This is the really terrible and awful thing; this is what has already pushed people so far that they are no longer able to distinguish between what is speaking of realities and what writes whole books, like those of Count Hermann Von Keyserling,¹⁴ in which there is not one single thought, just jumbled-together words. And when one longs for something to be taken up enthusiastically—which would, of itself, lead to this hollow word-skirmishing being distinguished from what is based on genuine spiritual research—one finds no one who rouses himself, makes a stout effort and is able to be taken hold of by that which has substance. This is what people have forgotten—and forgotten thoroughly—in this age in which truth is not decided according to truth itself, but in which the great lie walks among men so that in recent years individual nations have only found to be true what comes from them and have found what comes from other nations to be false. The disgusting way that people lie to each other has fundamentally become the stamp of the public spirit. Whenever something came from another nation it was deemed untrue. If it came from one's own nation it was true. This still echoes on today; it has already become a habit of thought. In contrast, a genuine, unprejudiced devotion to truth leads to spiritualization. But this is basically still a matter of indifference for modern human beings.

Until a sufficiently large number of people are willing to engage themselves absolutely whole-heartedly for spiritual science, nothing beneficial will come from the present chaos. People should not believe that one can somehow progress by galvanizing the old. This 'old' founds 'Schools of Wisdom' on purely hollow words. It has furnished university philosophy with the Arthur Drews's who, however, are actually represented everywhere, and yet humanity will not take a stand. Until it makes a stand in all three spheres of life—in the spiritual, the political and the economic spheres—no cure can come out of the present-day chaos. It must sink ever deeper!

• 1 . See Rudolf Steiner's own review (GA 51) of his lecture to the Vienna Goethe Association (Wiener Goetheverein) on 27 November 1891 entitled Über das Geheimnis in Goethes Rätselmarchen in den 'Unterhaltu deutscher Ausgewanderter' (On the Secret in Goethe's Enigmatic Fairy Tale in 'Conversations of German Emigrants) in Literarisches Frühhwerk, Vol III, Book IV, Dornach, 1942. See also Goethe's Standard of the Soul (Goethes Geistesart in ihrer Offenbarung durch seine 'Faust' und durch sein 'Märchen von der grünen Schlange und der Lilie') (GA 22).
• 2 . See On the Aesthetic Education of Man published in 1795 in the Die Horen. This work arose from letters sent by Schiller to the Duke of Augustenburg between 1793 and 1795.
• 3 . Published in the Die Horen in 1795 as the close to the short story Conversations of German Emigrants.
• 4 . See The Portal of Initiation—A Rosicrucian Mystery, 1910, in Four Mystery Dramas, (GA 14).
• 5 . See Lecture One of this volume.
• 6 . See Towards Social Renewal, 1919, (GA 23). For what follows on here, see Chapter Two.
• 7 . See, for example, the conversation with Chancellor von Müller on 8 June 1830 and that with Eckermann on 11 March 1832.
• 8 . Herman Grimm (1828–1902). The quotations are from his essay Heinrich von Treitschke's German History (Heinrich von Treitschhes Deutsche Geschichte) in Contributions to German Cultural History, (Beitrage zur Deutschen Kultur-geschichte) Berlin, 1897, page. 5
• 9 . Erich Ludendorff (1865–1937), German general.
• 10. Ralph Waldo Emerson (1803–1882), American writer and philosopher.
• 11. Reference is made here to Oswald Spengler (1880–1936) and his work Der Untergang des Abendlandes (The Decline and Fall of the Occident), the first part of which was published in 1918.
• 12. Arthur Drews (1865–1935), Professor of Philosophy at the Technical University at Karlsruhe, spoke on 10 October 1920 in lectures organized by the free religious congregation at Konstanz on 'Rudolf Steiner's Anthroposophy'. He repeated this lecture on 19 November in Mainz. His articles opposing Anthroposophy were published as a collection under the title Metaphysik and Anthropasophie in ihrer Stellung zur Erkenrunis des Obersinnlichen (Metaphysics and Anthropasophy in their Position Regarding Knowledge of the Supersensible), Berlin, 1922.
• 13. Eduard von Hartmann (1842–1906), Philosophie des Unbewucsten: Versuch einer Weltanschauung (Philosophy of the Unconscious: An Attempt at a World-View), Berlin, 1869.
• 14. Count Hermann Keyserling (1880–1946). Compare, for example, the chapter 'Für and wider die Theosophie' ('For and Against Theosophy') in Philosophic als Kunst (Philosophy as an Art), Darmstadt, 1920.

We cannot talk of Schiller's view of life as we can of that of other men, for it is in continual flux and continual process of ascending. Lesser personalities find it easy to reach a view of life; greater struggle through with difficulty. This is because lesser personalities are incapable of seeing into the great riddles. For the greater every experience provides a new riddle; a new basis is given for the philosophy, which has to take on a new form. This was Goethe's experience all through his life and with Schiller it was the same. Schiller himself remarked that fundamentally he knew very little of the sphere of his own development; but his spirit worked incessantly to deepen and harmonise his ideas and experience of life. Very characteristic is the way in which Schiller carried on a conversation; in which he was the antithesis of Herder; and we can get a conception of his nature by that antithesis.

When Herder was in the society of interested people, he used to develop his own views, and there were seldom any objections; his position was so firm and clear that he could not have gone any deeper into a problem by a dialectic conversation. Schiller was quite different. With him every conversation became alive; he took up every objection, every aspect was touched on, and consequently the conversation went along all sorts of side-paths; everything was illuminated from every side. In his conversation, in the personal life that existed round Schiller, we can see best how his views were in a continual flux. There is the same striving after truth which is expressed in Lessing's words: “If God stood before me, the truth in one hand, in the other the striving after truth, I should beg of him: Lord, give me the striving after truth, for the whole truth indeed exists for God alone.”

We see similarly how Schiller, in all periods of his life, is engaged in a continual struggle for a higher view of the world; how he was driven, when he took up his professorship at Jena, to make his ideas living, how he strove to grasp the great forces which are effective in the world and to fructify them in really vivid lectures. The smaller essays on subjects of world history show us how he wrestled with these ideas. Apart from the above-mentioned essay on “What is, and how should we study history universally?” he tried to describe the significance of a law-giver like Moses. Then he dealt with the period of the Crusades; and perhaps, there is nothing finer and more interesting than the way in which Schiller depicts the conditions of ownership and vassalage in the Middle Ages. From his account of the Netherlands' struggle for freedom we can learn on what inner principles historical development moves. Then he comes to the Thirty Years' War, in which he is already particularly fascinated by the figure of Wallenstein, a man with the law of his will within himself, firm in his own person but fettered by a petty ambition, unstable in his aims and in the confusion of his ideas concerning himself with the message of the stars. Later on he tried to disentangle this puzzling character in poetry. But before then he had to clear things up by studies in the work of Kant. Nor did he approach Kantianism without philosophical preparation. There was something in him which could only come out by reference to Kant.

We have to understand this point in Schiller thoroughly if we wish to understand the greatness of his personality aright. There is a series of letters, “Philosophical Letters” between Julius and Raphael; and the philosophy which he develops there is something that is born in himself. The view which grew out of the depths of his personality, is represented by the man called Julius, while in Raphael we have to imagine a man like his friend Körner who had reached a certain completeness, even if without the same depth. For in life the less often appears the cleverer and the superior over against one who struggles higher. This struggling (philosopher) who is still living amid disharmonies, outlines his view, in the “Theosophy of Julius” somewhat as follows: “Everything in the world derives from a spiritual basis. Man also originated here; he represents the confluence of all the forces in the world; he is the epitome and unification of all that is extended in nature; all existence apart from him is only the hieroglyph of a force which is like him: thus in the butterfly which rises into the air with its youth renewed from the caterpillar stage, we have a picture of human immortality. Satisfaction is only attainable if we rise to the ideal planted within us.” This view he calls the “Theosophy of Julius.” The world is a thought of God, everything lives only in the infinite love of God; everything in me and outside of me is only a hieroglyph of the highest being.

As Goethe in his Prose Hymn to Nature had put it, that man is set by nature, unasked and unwarned, into the cycle of life, that nature herself speaks and acts in him, so Schiller comes in this theosophy of Julius, to some extent, to a similar standpoint. But he is still unsatisfied, for none but God could, he feels, regard the world from this standpoint. Is it really possible for the human soul, so small and limited, to live with such a picture of the world?

From Kantianism Schiller got a new world-picture which lasted till the middle of the nineties. The problem of the world has become a problem of man, and it is the problem of freedom which now concerns him. The question that now demands answer is how man can reach his perfection. Schiller's view of things appears before us in its clearest and finest form in his “Aesthetic Letters”: on the one hand man has a lower nature and is subjected to animal impulses; and nature is thus far necessity in the things of the senses which press upon him. On the other side there is an intellectual necessity in man's thinking; and it is logic to which he must subject himself. He is the slave both of necessity in nature and of the necessity of reason.

Kant answers this contradiction by depressing the necessity of nature in favour of intellectual necessity. Schiller seized upon this gulf between the two necessities in all its depth. To him it was a problem which extends over all human relationships. The laws which control men have come partly from the necessity of nature, the dynamic forces which are active in men, partly from asserted. That was not the case, especially with his Wallenstein. Schiller started from an inner musical mood, as he called it, not from ideas. The stream of complex forces in man appeared in his inner being as melody, and solved themselves in a harmony or collapsed in disharmony. Then he looked for the thoughts, the characters, the single moods; and thus there appeared before his eyes the conflicting soul-forces of Wallenstein which led him of necessity to a vast catastrophe. Unfortunately, we cannot reproduce this mood except with intellectual means.

There may be in one case a personality built upon itself which suffers tragic collapse. But the effect is truly tragic only if it collapses upon itself. What Hebbel demanded as the necessary pre-supposition of tragedy, “That things had to happen thus,” that nothing can be tragic which might have happened otherwise, was grasped intuitively by Schiller, though he never puts it thus in words. But there is another tragic idea under the influence of which Schiller stands which does not admit of solution and which was expressed particularly in Wallenstein. This is the consciousness that there is something higher acting within human life which cannot be solved within this framework. Not till the world's end when men have reached perfection, will man's eyes be able thus to survey their destiny. Till then there must always be errors, something insoluble, for which Wallenstein looks for the solution in the stars, something imponderable in his heart.

Wallenstein believes that he can read his destiny, firmly pre-established in the stars and yet he has to see how Octavio, contrary to the oracle of the stars, deceives him.

But man's freedom still remains the highest; an inner necessity makes him search for the solution in the stars: so he faces a new riddle:—that the stars have lied.

Yet again, the stars cannot lie; man, who offends against the most sacred laws of feeling and the heart, brings the harmony of the stars into disorder.

There can be no order in nature which opposes the laws of the human spirit.

If we look at the character of Wallenstein in this way, we shall see Schiller's own personality shining through the person of Wallenstein. Schiller wanted to look this contradiction in the face and show how man lives with it. There must be a truth in the world, he tells himself, and he has sought it as he does in the letters of Julius.

The contradiction lies in the single appearances; and here Schiller reaches to the knowledge, to what the old Indians and other wise men recognised as illusion.

He wanted to live in truth, and he regarded art as a gateway through which man must travel so as to reach the dawn of beauty and freedom. In his poem “Der Künstler” he calls on artists to take their place in the world-scheme and to help in the realisation of the ideal. He cries to them: Human dignity is in your hands. Preserve it.

Notes 5456-5461, undated, circa 1917.

Life itself creates the human riddle. – The soul decays without spiritual nourishment. While self-deception is possible, actual death is not. – The animal is incorporated into the evolution of the world; but not the human being. – He must incorporate himself.

There is progress in modern science that was hoped to help solve the riddles of existence.

The advances in physics and chemistry. The path led to the atom. It was hoped that the facts of the external world could be understood from the way atoms fit together.

Where did we end up: “that an iron atom must be more complicated than a Steinway grand piano” - A. Rowland based on spectral-analytical observations. (Kolbe calls van 't Hoff's stereometric formulas “hallucinations”.)

And in biology: Nägeli:

The ovum contains all the essential characteristics of the species just as much as the developed organism does, and as ovums the organisms differ from each other no less than in the developed state. The hen's egg contains the species just as completely as the hen does, and the hen's egg is just as different from the frog's egg as the hen is from the frog.

Thus, we encounter the same world in miniature. Therefore, we will not be able to answer the questions that arise in the context of the world of ordinary observation by looking at the world of the microscopic.

Likewise, we encounter nothing in the astronomically or geologically large that is not also present in the terrestrial world.

People who receive a feeling from this fact arrive at philosophy. This seeks to arrive at a solution to the human riddle from the concepts developed in the ordinary world. But these concepts only lead to the insight that they are powerless to answer the questions that man must ask.

Anthroposophy is therefore based on what is developed in man through an awakening with the help of the invigoration of thinking. In the physical, the spiritual becomes spiritually perceptible. Thinking, which is otherwise only produced in the physical world as a dead thing, is thereby truly connected with the soul life. Together with the soul, it interacts differently with the outside world. Anthroposophy thus comes to experience the etheric body.

Instinctively, Troxler's “Riddle of Man” p. 94 and I. H. Fichte ibid. p. 82ff.

Secondly, anthroposophy comes to recognize that this being can also be observed. The ether body is found when the thought process is detached from external perception. The soul body is found when the will is detached from the drives, affects, etc. In connection with these, it is blind; when it is detached from them, it sees spiritually. There is an “inner man.” Ed. v. Hartmann pointed to him as a hypothesis.

The fate of his philosophy.

The “inner man” can be found in a more recent philosophy as the “subconscious” (subliminal consciousness).

James calls this “the discovery made for the first time in 1886”.

Anthroposophy seeks the means to make use of this consciousness.

G. Tyrrel (translated into German in 1909 by E. Wolff. Between Scylla and Charybdis) speaks of a “sphere of dark knowledge and darkly knowable objects”.

Just as in the physical world, past experiences are brought into the present consciousness through memory, so the experiences of the subconscious person are brought into the realm of ordinary consciousness. (Otherwise they only come up in the form of dark impulses).

What a philosophy like Hartmann's instinctively postulated comes about: ordinary consciousness participates in the interaction of the “inner man” with the “spiritual world”.

Insight into the details of the spiritual world is not sought; it arises as a consequence. (Example of how some want the one without the other.) (Verification is absurdly demanded by those who do not understand.)

In the experience of thinking, the world is experienced - that which is sought through knowledge. However, the questions are not put aside. One does not have to enter into another world; one is constantly in it. One must develop a spiritual eye for this other world.

One must not step out of the spirit, but experience the rhythm of the world in the spirit. (Comparison with a person traveling in a train. The inner experiences in different ages.)

Anthroposophy has a different starting point from the mystical endeavors of the past, with which it is often confused. These were based on religious experiences. They therefore led to sectarianism. Because they have subjective content. Followers gained only through authority. Anthroposophy is based on scientific experiences. Also from scientific needs. It leads to religious experience. Therefore, it has a different effect than modern natural philosophy and philosophy. One will understand theology again. He does not really love Christianity who believes it endangered by knowledge. “On the Riddle of Man” $. 273.

J. Böhme:

All this is Babel, which clashes with each other and argues about the letter; for these all stand in one root, the Spirit of God. Who judges the birds in the forest, who praise the Lord with many a voice, each in its own way? All their sounds proceed from God's power, and before him they play. Therefore men, who quarrel and despise each other about science and about the will of God, are more foolish than the birds of the forest and more useless than the meadow flowers, which nevertheless keep silent to the Spirit of God and let him reveal his wisdom and power through them. What should they quarrel about for long around that in which they live and whose essence they themselves are?

Arrhenius:

Sometimes we hear it said that we live in the “best of all possible worlds”; it is difficult to say anything well-founded about that, but we - at least the natural scientists - can say with complete certainty that we live in the best of times. We can say, with the great connoisseur of nature and man, Goethe, in the firm hope that the future will only get better:

It is a great delight
to place oneself in the spirit of the times.
To see how a wise man thought before us,
And how we have then ultimately come so gloriously far.

But Faust (alone):

How can I not despair when I think
Of all the empty stuff I know,
How I dig for treasure with my greedy hand,
And am glad when I find earthworms!

It is a great experience
to rise to the spirit of the times
to hear how so many a true sage speaks:
Only by striving do we reach the light!

Kolbe: van 't Hoff had “mounted Pegasus (apparently borrowed from the veterinary school)” to announce: “how the atoms in space appeared to him on the chemical Parnass he had scaled by bold flight.”

Goethe:

Man in himself, insofar as he uses his healthy senses, is the greatest and most accurate physical apparatus that can exist, and that is precisely the greatest misfortune of modern physics, that one has separated the experiments, as it were, from man, and recognize nature only in what artificial instruments show, yes, what it can achieve, thereby limiting and wanting to prove.

But

But man stands so high that the otherwise unrepresentable is represented in him. What is a string and all its mechanical divisions compared to the musician's ear? Yes, one can say what the elementary phenomena of nature themselves are compared to man, who has to tame and modify them all in order to assimilate them to some extent.

O. Hertwig:

The principle of utility, the conviction of the necessity of unrestricted commercial and social competition, and materialistic schools of philosophy are forces that played a major role in the [modern] development of humans even without Darwin. Those who were already under their influence welcomed Darwinism as a scientific confirmation of ideas already familiar and dear to them from other sources. They could now see themselves, as it were, in the mirror of science.

The interpretation of Darwin's theory, with its imprecisions and ambiguities, also allowed for a wide range of applications in other areas of economic, social and political life. From it, everyone could, as from a Delphic oracle,

depending on what he wanted, draw his conclusions about social, political, hygienic, medical and other issues and, to support his assertions, invoke the science of biology, reworked in a Darwinian way, with its unalterable laws of nature. But if these supposed laws are not such, should there not also be social dangers when they are applied in other areas? One should not believe that human society can use phrases such as “relentless struggle for existence” [1], “selection of the suitable” [2], “the useful” [3], “the expedient” [4], improvement by natural selection [5] etc. in their transfer to the various fields, like daily bread, without being influenced more deeply and lastingly in the whole direction of their idea formation!

1. unrelenting struggle for existence: fruitful harmony of souls
2. Selection of the suitable: Cultivation of every justified aspiration
3. of the useful: Recognition of the usefulness of the spiritual
4. of the expedient: of that which elevates life
5. Perfection through breeding selection: Perfection through the mutual complementation of people