The Rudolf Steiner Archive

(Given at the conclusion of the General Meeting of the German Section of the Theosophical Society)

May I once more make it known¹ that I intend to hold a lecture tomorrow morning about certain contemporary occult questions connected with Freemasonry. And that will take place, following an ancient occult practice, separately for men and for women. The lecture for men will take place at ten o'clock; for women at half past eleven. Perhaps you may ask why this custom is retained, since—only through the theosophical view of things—it will become superseded. That will become clear through the content of the lecture. I would also like to say that the Besant Branch² will have its regular meeting tomorrow evening at eight o'clock.

Now I would like to speak about the relationship of occultism to the theosophical movement and about a few other connected questions. On that topic, it is very often debated whether the theosophical movement, and the Theosophical Society in particular, should be an occult movement, or whether it must be kept distinct from all occultism.

The theosophical movement as such, in so far as it expressed in the Theosophical Society, cannot be an occult movement. An occult movement is based on different assumptions from those which can find expression in the Theosophical Society. There have been occult societies in all periods. One thing above all else has been necessary for them; namely, that, on account of the whole manner of their endeavours, they have some kind of hierarchy in their Organisation. That means that the members of such a society, of such a brotherhood, were ranked by degree. Every degree, from the first up to the ninetieth, had its quite specific task. In each degree there were quite specific tasks. Nobody could be promoted to a higher degree until he had fulfilled the tasks of the lower one.

I can only indicate very broadly why that is so. We must then speak only generally about the tasks of such occult brotherhoods. The honoured friends will understand me all the better today, who have so often heard me speak about such things. Occult brotherhoods are the guiding brotherhoods of mankind. They have the task of preparing the things of the future. Everything which is to happen in the future is indeed preparing itself now, is finding its expression now, as an idea, as a plan, and will then be realised in the future. Even when you consider the development of the human race on the outward physical plane, you would then find that things which later find fulfillment were much earlier in the bud as ideas, bursting to find expression in the minds and souls of leading personalities and individualities. Take the steam engine for example: you will find, if you trace the matter back, how the steam engine developed itself from the simplest facts; how the pan filled with boiling water already contained the idea of the steam engine, which then developed itself from this simplest form to the most complicated mechanism.

These are however trifles compared with the great structure of humanity that we confront. The most important matters are based on much greater and more significant perspectives. They presuppose that what is to happen in the far distant future is already, in a specific way, being prepared today. How can anything happen in this way? Through it being in one's grasp today already to introduce forces into the world which will take effect in the future. Whatever is going to take place here on the physical plane in the future has prepared itself on the astral and Devachanic plane, long before its physical manifestation; so that the forces bringing about really distant future events can be identified in the higher planes and worlds. However, man cannot satisfactorily influence the future unless he prepares the effect in the light of a knowledge of the influencing forces. Man is a self-aware creature, and has to take his destiny into his own hands. Therefore, there have always been advanced Brothers of our human race, who can see not only on the physical plane but also on higher planes.

Let us seek to conceive what it means to have foresight on higher planes. Let us suppose you have water in a pond. You can foresee that the pond will become frozen if the temperature falls, so that skating and so on will be possible. In a similar way do we have [foresight] with the relationship of the so-called astral plane to the physical plane, that is to the world in which we are involved. If therefore one follows events on the astral plane one could then in fact see what will be, in a later period, with the help of astral happenings, as if it were a thickening of them. And so one can watch those astral events which subsequently step forth, solidified, on the physical plane. Physical events are nothing else than such thickened occurrences which have already taken place in the higher worlds.

An example: throughout antiquity there were mysteries. These had the task of receiving individual men and initiating them into the secrets of existence, or—as John of the Apocalypse says—showing what must ‘shortly,’ that is to say in the future, come to pass. In the precincts of such temples, the pupils who were to be received into the first degree were instructed. Now there was a further instruction for each successively higher level of development in the pupils. The first stage was for the candidates to purify their astral bodies. This meant that they did not merely embrace the ordinary bourgeois ethic; the bourgeois ethic was the preliminary requirement, what was then involved had to be followed in the strictest performance of duty. For, as the pupil progressively advanced to higher ideals, passing beyond the passions and instincts of ordinary life to yearnings above human pettiness, so purifying his sympathies and antipathies that the great world-embracing affairs of the human race became his own—as he reached out beyond himself in his feelings and perceptions, then he was on the way to completing what one calls the purification of the astral body. Then he was allowed to work upon the denser bodies. He was allowed to work upon his etheric body, and was no longer restricted to reshaping the soft, flexible and compliant astral substance of his soul and spirit bodies, but was allowed to work on his etheric body. He was then what is called a Chela. Such a Chela is one who acknowledges not only higher duties, who has undertaken not only enough purification to make humanity's duties his own, but is so advanced that he has outgrown the lower and higher affairs of individual nations and even of individual creeds. His gaze is now addressed to the life of the whole of humanity. And through his by now thoroughly structured etheric body he becomes a participant in the great affairs of the building of the earth. To do all this, the following must happen.

The Chela has to immobilise all the forces which hinder his work on his etheric body. If you have a human being before you, he has indeed a physical body, an etheric body and an astral body. The Chela has refined his astral body, and is allowed to work upon his etheric body. What happens when the astral body has been purified? What then penetrates the etheric body?—that which is organised in the astral body. The things which live in the astral body stamp themselves on the etheric body. The more you work at your astral body, the more you can redress its defects; the astral substance is thin and soft, you can always bring it back into balance again. However, if a person has begun to develop his etheric body as a Chela, then these qualities stamp themselves on the etheric body, and that is much more permanent. The man who made his earthly defects permanent would thereby become dangerous as a member of humanity. Hence the constant stress on necessary purification. The etheric body is stamped by the forces that work on it. Think of it separated from the physical body, it would then have quite a different elasticity. If it is fixed in [the physical body] this is held in by the form; but so long as it remains there, it is at first too weak to stamp into itself what has undergone catharsis as astrality.

Therefore throughout ancient times the following had to be done. One had to set aside those forces which impeded the elasticity of the etheric body. That was achieved by bringing the whole physical body into a lethargic condition. The human being lay down, and the etheric body was drawn out of the physical body. While the physical body lay as if dead, the astral body came to be formed by its autonomous forces. That is the entombment, the [body] concerned being kept in a lethargic state for three to three and a half days. And then he could work on the etheric body. And then, after he had formed his etheric body in conformity with his astral body, he returned into his physical body. He had thus awakened an inner life in himself; he was one of the resurrected and was given a new name.

This was a transaction on the astral plane. Everything which I have described took place on the astral plane; the physical body had nothing to do with it. This event repeated itself in all the ancient mysteries. Every initiate knew it. Now imagine it densified, translated down into the physical plane, so that something [physical] has happened, through this event, which had previously only happened astrally; analogous to, for example, your having a piece of ice where you had water before. Many such astral events must combine, must flow together, for the physical thickening eventually to become possible. Through this means the Mystery of Golgotha became historically possible, it could be translated down on to the physical plane, in that, through the appearance of Christ, things happened on the physical plane which previously had happened over and over again on the astral plane. We learn to conceive, through this example, how the future is actually prepared in the occult brotherhoods.

If we were now to ask ourselves: what then is really happening here?—then we should answer: One can certainly comprehend a great deal in thought, in ideas. But ideas have no real existence. An idea is nothing more than what has been brought down from higher planes to the physical plane. What man thinks about [something] is however the most ineffectual aspect, since this is only extant on the physical plane. It is different when such an idea is brought face to face with something which also originates from the higher spheres. Take as an example Pythagoras's teaching about the music of the spheres³ as he imparted it to his pupils. Philosophers try to make the occult music of Pythagoras out to be quite a simple notion. Reason could easily grasp it. But what was important [for Pythagoras] was that the pupil only approached this [subject] when his soul, his disposition had been prepared for it. Thus it is impossible to explain the deeper meaning of Raphael's Sistine Madonna to anyone who has no feeling for pictures which originate in the astral. One has to raise heart and soul up to it. What leaves one cold as an idea, appears in the picture as artistically full of life, as divine universal thinking, as something the divine forces followed in creating the world—and a simple line becomes something holy! Thought, by twining itself around a divine element, is brought face to face with divine influence. Thus, what matters in this sort of training is to prepare man step by step, as he is able to approach the great world thoughts, as he receives them. Then he will gradually combine with that influencing but otherwise occult power that penetrates these great world thoughts and which is already preparing, on the astral plane, the future of the physical plane. If the leading brother of mankind perhaps has pupils who follow such spirit-filled ideas, then these will be a force which also helps him forward in his work for the outward world; great centres of spiritual activity will spring up. You see, therefore, that what I have called occultism really has very much to do with the progress of humanity. And in our times we have a quite particularly important task. Let us seek just to indicate, in a few words, how we have come to this our task.

We are within the great Root Race of humanity, which has peopled the earth, since the land on which we now live rose up out of the inundations of the ocean. Ever since the Atlantean Race began slowly to disappear, the great Aryan Race has been the dominant one on earth. If we contemplate ourselves, we here in Europe are thus the fifth Sub-Race of the great Aryan Root Race. The first Sub-Race lived in the distant past in Ancient India. And the present-day Indians are descendants of that first Sub-Race, whose spiritual life is still extant in the ancient Indian Vedas.⁴ The Vedas are indeed only echoes of the ancient culture of the Rishis. At that time there was of course no writing yet—there was only tradition. Then came the second, third and fourth Sub-Races. The fourth Sub-Race adopted Christianity. Then, halfway through the Middle Ages, we see that the fifth Sub-Race formed itself, to which we and the neighbouring nations belong.

The ancient Indians of the first Sub-Race lived under conditions different from ours, and were also basically organised differently. Even the modern descendants, the Indians of today, are essentially differently organised from our European races. He who, as an occultist, investigates the difference finds that, in the ancient Indian people, the etheric body was much less closely fettered to the physical body, had not so totally submerged itself in the physical body, and that it was much easier to influence it from the astral body. The corollary of that is that the Indian race can easily transfer something from the astral to the etheric body, can easily work on the etheric body. That signifies no less than that the Indian can more easily attain to certain higher perceptions through occult training. The easier it is for the etheric body to be influenced through the astral body, the easier it is to work into the etheric body with pictures, without abstract concepts. And the easier it will be for someone who undergoes yoga training in the astral to come into contact with higher realms through pictorial concepts. These work into the etheric body, which is still pliable. One does not have to work with harsh concepts, since one can work upon the soul of an Indian person with very straightforward pictorial images; and he will [thereby] be able to arrive at very high stages of development.

The human race has undergone change through the various Sub-Races. Our etheric body is today much more strongly under the influence of the physical body than was the case with the ancient Indians. And thus it comes about that we have to work much harder and more inwardly in order to influence the etheric body. We cannot grasp half-dreamlike concepts. We must subject everything to rigorous concentration, we must work upon our inner being by strongly concentrating our soul in the purely super-sensible, not merely by means of imaginative concepts. Such a concept which brings about a strong concentration of our inner being, can then influence the etheric body fettered to the physical body much more strongly. For the astral body to be able to work upon the etheric body, it had in earlier times to be drawn out of the etheric [physical?] body. Nowadays, however, the etheric body can be influenced by the astral body even inside the physical body. Were we to make the same experiment that was customary in the ancient Mysteries, and induce a state of lethargy, we would then be in a position to influence the etheric body. But when the earthly consciousness, the mobility of thought, returned, what the astral body had imprinted on to the etheric body would immediately be erased again. We have to influence the etheric body very strongly if we want it to retain what we have impressed upon it. The occult task has become different today and is now more inward.

Thus you see also how great differences arise in the course of time in the successive occult schools. The yoga system of the Indians is something different from the instruction of the Rosicrucians. The Rosicrucian teaching takes into account what I have just explained. But something else still crops up. For such a step forward to be able to occur at all, the reasoning power had to be influenced. The reason was exerted much more than hitherto, and could then develop its process of transference towards comprehending the super-sensible. In more recent times, therefore, much more was learnt in concepts; more importance was ascribed to the development of reason and to the ability to conceptualise abstractly.

Just compare the transubstantiation in culture between the ancient Indian age and our own. In ancient India you have high intuition and very little outward expression of civilisation; nowadays, in our time, it is the other way round. The consequence is that even the position of occultism has become something quite different; the consequence is that much of what was formerly kept secret has today become a matter of common knowledge. Many, many such perceptions and concepts were formerly guarded within the occult brotherhoods, and people only came near to these things if their whole hearts had been transformed. Today this no longer lies in the hands of the occultist. Much of what was formerly reserved for the later stages of instruction must now be acknowledged as having been revealed in the culture of the outward world. The initiate in the mysteries must reckon with that. And so many of the truths which had been taught in the occult schools were perforce gradually disseminated on the physical plane.

Even what is taught in present-day elementary schools would deflect us from the spiritual, if occult backgrounds did not come into play from another side. In earlier times the pupil knew that behind what he received in school and in the academic world as precepts, there was something still higher, and that he himself might perhaps one day attain this higher knowledge. He knew that he was a cell in a spiritual organism. Today, in the democratic world, one receives many concepts which do not lead to such an insight. Therefore to the structure of outer democratic knowledge the apex of the pyramid has, as it were, to be added. The elementary knowledge of the powers hidden in the world had now been imparted; the apex was missing still, which would lead to a spiritual view of the world. To provide this, a world-embracing movement had to be founded. The theosophical movement was conceived as such. Hence, in certain brotherhoods, it was resolved, as the popularisation of the hitherto secret knowledge went still further and further, to share with the world as much as was necessary of the underlying secrets, in order to bring the knowledge of the outer world into harmony with the all-embracing occult knowledge of the brotherhoods.

We have here arrived at the point where we can see the connection of the theosophical movement and the Theosophical Society with occultism. The theosophical movement is no occult movement, no occult brotherhood, for it is formed on a democratic basis by which each member is as worthy as the next. Nevertheless, it is another matter if one is to understand the Theosophical Society's task. The Society's task is on the physical plane. If one wishes to grasp it fully one must be able to see into the higher worlds. But the point is not that the theosophist is already able to see into higher worlds, but that, within the movement, occult forces are indeed being developed, so that the Theosophical Society can be a place from which occultism can emanate and come to be discussed. It is a different question, whether a society is an occult brotherhood, or whether it says to itself: We are, indeed, no occult brotherhood, but, in our society, occultism comes to be discussed.

Today, when basically the whole of mankind longingly gazes towards the higher worlds without finding the way there, yet another installment of occult knowledge must be popularised in a form appropriate for them. And the occultism within the Theosophical Society has this task. Spiritual movements have always had a fruitful influence on cultural development, even on the physical plane. Its outward expression is nothing else than the realisation on earth of what has been spiritually prepared. What difference is there, if we contemplate, for example, the works of Michaelangelo and Leonardo da Vinci? In these works you have something spiritual conjured up on to the wall in colour and form; the picture is permeated with what first lived in the soul of the artist as something spiritual. The spiritual preceded its subsequent expression as a manifestation in the material world.

And the materialistic external culture is only the copy of the materialistic tendency in mankind's inner convictions. The purely materialistic urban culture has spread itself throughout civilised countries since 1850. We can see the great things that it has achieved on the physical plane, but we also see what it has been unable to achieve. In the realm of art, for instance, no really new style has been evolved, with one exception, and that is the style of the department store. This is something which, in relation to our outward civilisation, is inwardly real. All else, what has been inherited from the past, has no relation to the present. Only if we have formed a society whose members are seized by a spiritual power such as that which used to live in Christianity, and as it still lives as a longing in the best Christian souls, and can be won back again, then we will again have a spiritual culture. And such a culture will again produce artists in all spheres of life. Only let theosophy live in the souls of men and it will flow out of those souls again as style, as art, it will be visibly and audibly there. The world can again be an outward expression of the spiritual, if this can already be brought to life in such a society today.

In this sense the Theosophical Society could help to shape the culture of the distant [future]. If we are together, we must be clear that we are the cells that have to combine to create a future culture. In our souls, those powers will be prepared which will so transform the future world that it will be a physical copy of our present state of mind and outlook on life. Everything which is now revealed and manifest, was once occult. Just as electricity is a revealed force today, so it once used to be an occult force. And what is still occult today is destined to become a motive force for the future. Exactly as our human body has been prepared in advance millions of years ago by forces which are all around us, so a higher body is preparing itself in us today, a body of the future; however, this body of the future will only become ours in a far-off time.

Let us briefly trace the path of our evolution. What used to be there? A dim dream-like human consciousness, mirroring a world very different from our own; men had a dreaming awareness. And even when their communal existence developed, they had no parliament for the exchange of opinions; they had nothing of that kind. Everything was merely mirrored in the consciousness which was developing in man. As for present-day bodily organs, how did they originate? Through those forces having worked upon man. Just as the animals in the dark caves of Kentucky lost their ability to see⁵ because they did not use it, so too, what we possess in the way of eyes and ears was organised by outward forces. These were formed by the forces of sound and of light, and evolved out of our organism. Our spiritual organism of the future will be evolved out of what lives in us today. Those things which stand before us as the expression of our spiritual culture, the churches and so on, the works of culture which bring beauty and truth to us, these will impress themselves in the higher members of our being. And when one day these unfold themselves towards a self-developing life, then what lives in the outward culture as beauty and truth will rise up in our inner being. What eyes and ears perceive now, these will be the stones for building and organising a higher future. If we contemplate the world from this point of view, then man's inner being takes on a totally different meaning.

Here we are confronted with a fact that can explain in a simple way what is called yoga, or inner training. From the words I have spoken, you will be able to gather that the forces which have created the world, that are working and creating in the world, were formerly taken from our inner being. What is in me today was formerly outside me: that is the fundamental thought in occult training. Before our physical body existed, our etheric body was already there. Again, our etheric body is a structure which has been formed by our astral body. And that is the starting point of the yoga training. Whoever engages in yoga training descends into his etheric body, and knows that he will find forces in it which constructed it once, millions of years ago. The physical body slowly developed itself out from the basis of the etheric body.

I can only describe broadly how the descent into the etheric body takes place. Certain currents exist in the etheric body which are the precursors of the physical bodily organs. The nervous system, the nerves themselves, the sympathetic [nervous] system which extends into the back, the ganglia of the sympathetic nervous system, these are parts which were developed etherically in primeval times. That is a process which took place in the remote past. Then, after man had progressed further and further, there came a time when, within his body—which already contained within it the potentiality to develop the physical nervous system—a structure developed which gave man the ability to develop his inner bodily warmth, which prepared him for warm blood. That, again, is a later structure from the etheric body, which then was already strongly influenced by the forces of the astral body. And out of what we subsequently find to be the basic structure of the brain, the spinal column formed itself, again out of the etheric body, as the other pole of the etheric body, which on the one hand developed towards the brain, and on the other hand towards the inner warm blood. That happened in the past. It was not only natural forces that worked on this development of man, but also higher spiritual beings.

When the yogi descends step by step into his etheric body he penetrates into the times gone by in which his spiritual archetypal form was influenced by these forces and beings, times when what lives in us today was produced. When a person thus descends into life, he can then reach that point once again in his descent. He descends from the head down into the lower parts of the body, which were formed in the most ancient times, and then goes back into the head. That is a description, if only a sketchy one, of the path of occult perception. More can be imparted in the occult schools. The pupil of mystery wisdom thus developed the ability to look back into past epochs; so the time comes when he is able to undertake his occult pilgrimage. He attains to this by means of a special exercise through which he overcomes his own personal self and thereby ceases to be a small fettered ego. Only then can he accomplish his ascent into the universe. Once again he descends into the ocean of the past, taking the world forces with him. Then, taking the ascending curve, he can slowly retrace point by point the way that he has thus traveled. Slowly, gradually, the person learns to proceed [further] down into the ocean of his formative forces, and at length he arrives at a point near to [his] origin. Thus must it have been for the person in whom an eye first evolved, with which to direct his gaze into the universe. Then, for the pupil, the flowing together of his ego with the great universal ego blossoms. And now he must learn to say to the little ego: I am not thou.

It is an important moment when he realises what this means: I am not thou. That is a moment when a person begins to understand that in nature there are higher forces than thought, that there is something outside of him, which cannot be expressed in contemporary thought, but which brings it about that two people, both able to speak on the same thing, can in the case of one of them talk clearly but be dull, whereas the other's speech is vibrant with the warm light that will create the future.

When the pupil is this far, he can learn now in another way than has hitherto been possible for him. He thereby experiences something very special. A spiritual being confronts him in the super-sensible world: he meets that individuality with whom he was once, formerly, very close. It is a great and significant mystery, when particular stages of our existence recapitulate themselves. We rise consciously from Manas to the higher forces; we once descended from spiritual worlds, and at that time this same being implanted something in us, whom we now meet again at the level corresponding to that point in the past at which he was with us. It is the teacher, the so-called guru. Long ago we met him for the first time; we now meet him again, when we can grasp consciously what he implanted into us at that time, and was received by us unconsciously. And if we descend still further we meet with the spirits who shared in our creation aeons ago. We meet with the Twelve Spirits: the Spirits of Will, the Spirits of Wisdom, the Spirits of Form, the Spirits of Movement, the Spirits of Personality or of Egoism, the Spirits of Warmth or Fire, the Spirits of Dusk or Twilight, and so on. All of this offers itself to our spiritual sense through this descent into the universe, through this pilgrimage. And this alone makes it possible for us to gaze into the future, makes it possible to anticipate what ‘shortly’—as the writer of the Apocalypse puts it—will happen.

That is the task of occultism. It is to be discharged, because that discharge is necessary. There are movements in plenty which are idealistic, which are ethical. But the movement called theosophy distinguishes itself from the others, in that occultism consciously comes to expression in this movement.

With that, the connection between occultism and theosophy is made clear. The Theosophical Society can never want to be an occult brotherhood. What must give it the strength to fulfil its task, what must give it life, can only be the things that emanate from occultism. Therefore the Theosophical Society will thrive if the cultivation of occult teaching and occult life is understood. That is stiff not a demand that the members themselves should be occultists. But if the Theosophical Society were to forget that this blood pulses in it, then it might remain an interesting society, but what was intended for it by the sublime powers who assisted at its birth would not be achieved.

Whoever understands this will never want to take away the Theosophical Society's occult character. All the same, whoever thus belongs to the Theosophical Society will be brought into a two-sided situation. He must necessarily give an ear to the side whence flow the occult truths, on the other hand he must turn his attention to the exoteric life of the Society. These aspects must be kept strictly apart; they must never be mixed together. When one talks about the outward Theosophical Society, one must never, however, even mention the occult personalities who stood over its inception. The powers who live on the higher planes and who live for the sake of mankind's evolution, outside of the physical body, never interfere in these affairs. They never impart anything other than impulses. Whenever we are engaged, in a practical way, in extending the Theosophical Society, the great individualities whom we call the Masters are standing at our side; we may turn ourselves to them and allow them to speak through us. When it concerns the propagation of occult life, it is the Masters who speak. When it only concerns the Organisation of the Society then they leave it to those who are living on the physical plane. That is the distinction between the occult current and the framework of the theosophical organisation. Allow me to express the difference between what flows as inward spiritual stream and what manifests through individual personalities, as it can perhaps best be expressed: When it concerns spiritual life, then the Masters speak; when it only concerns Organisation, since error is possible, the Masters are then silent.

• 1 . The first announcement was most probably given during the General Meeting of the German Section which had taken place beforehand.
• 2 . The then name of the Berlin Branch which held its usual evening meetings.
• 3 . The principle teaching of Pythagoras (ca. 580–500 B.C.) was that the universe was conceived in the form of a harmoniously ordered whole (the harmony of the spheres).
• 4 . Veda (Sanskrit word for ‘sacred knowledge’). The Vedas are the complete collection of the oldest religious documents of the Hindus, written in Sanskrit, to which a supersensible origin has been attributed. They contain a comprehensive literature which was handed on by word of mouth for many ages. The Vedic manuscripts are divided mainly into the following: 1. the Sanhitas; 2. the Brahmanas; 3. the Aranyakas and Upanishads. The Sanhitas are the anthologies of songs, sacrificial formulae and magical incantations. Four such anthologies are distinguished, usually referred to simply as ‘the four Vedas.’
• 5 . This example is often cited by Rudolf Steiner. The phenomenon of the rudimentary organs was first observed in the American caves. See: Darwin's Origin of Species, Chapter 5, ‘The Laws of Mutation.’

We can say that there are two kinds of people on earth. Two great spiritual streams may be seen among human beings. The difference between the two is that one kind seek to see everything in the light of knowledge whilst the other kind want to be guided, in a way. The very way in which the view of the world presented in the science of the spirit is received shows that the desire to look for bright, clear light is not widespread. The majority of people still have not reached the point where they want to know about everything. Many rather like to be befogged; it embarrasses them to be given complete clarity with regard to something. It will, however, be necessary to let go of anything that may cause the mind to be befogged. This also applies to the whole way we lead our lives. We need to be restrained also in feeding ourselves and avoid anything that will cloud consciousness, such as alcohol, for instance. Countless other things also prevent the clarity that is needed. Doing without such things will also make us more practical in everyday life. Belief in authority also puts us in darkness. We should let ourselves be stimulated by authority but not build on it.

Clarity, as it is meant here, has least to do with a subordinate way of seeing the higher worlds. Such a subordinate way is in fact connected with soul mists clouding the conscious mind. In earlier stages of human history this was widespread. In Atlantean times the human mind was much less clear than it is today. Today even the most savage tribes have gone far beyond the Atlanteans' state of mind. Going further and further back in human evolution we come to conditions where human beings had inner vision but did not grasp things with the rational mind. Rationality first began to dawn in the Atlantean race. At one time the Atlanteans lived in the place where Ireland is today. When another individual was approaching, astral images would arise in the Atlantean's mind. He was not yet able to reflect. Man was only able to say ‘I’ to himself when the forebrain had developed. Human beings first began to develop self-awareness in the part of Atlantis which is Ireland today. From there they spread through Europe and into Asia. The human bones found in the Neander valley came from the descendants of Atlanteans; these still had sloping foreheads. From then on, man very slowly learned to think rationally and develop self-awareness. When man began to live his life bearing the seed of the spirit in him here on earth he was already well beyond the animals, but as yet unable to speak or to think.

Divine spirits known as devas existed at the time who did not need a physical body but floated in astral space. They had gained the things they needed by being in a physical body on the moon. Other spirits had not completed their evolution on the Moon, had not been able to manage it. These are the luciferic spirits which lagged behind the devas. The gods, or devas, lived on something that had become a characteristic of humans on earth—love between two sexes. Love between human beings is the air, or the food, which the gods enjoy. In Greek mythology it was called nectar and ambrosia.

The cohorts of Lucifer had no real function in humanity for as long as human beings were still somnambulant. It was only in the fifth root race that they really made man their very own child. Human thinking is not all that old. Ancient wisdom lived among the earliest peoples. This ancient wisdom was revealed from within to the priests. True insight and perception only came a few centuries before the birth of the Christ, in about 600 BC. The power of judgement also only developed later in the world.

This brings us to an important mystery, a fact to be found among early peoples. To grasp this, we must be able to shine a light into the sphere of the soul. In a North American Indian tribe one hears strange terms used for family relationships. Among the Iroquois, first cousins were called ‘brothers and sisters’, but only the children of brothers, not those of sisters. This is a relic of ancient Atlantis. At that early period in human history, the family was all that mattered. A woman would have several husbands and it was impossible to say who was a child's father. All peoples originally had ancestors who would unconcernedly marry close relatives. Close blood bonds were not an obstacle to marriage. It was said that children from closely related parents were the most enlightened; they would be somnambulant. As evolution progressed, it happened more and more that people would marry who were not related by blood. It is a law that the union of individuals who were not so closely related the ether body came loose from its connection with the physical body. With marriages between blood relations the ether bodies of offspring would be firmly lodged. They would be illumined from within. They would still think more with the solar plexus but have no powers of judgement. This grew with distant marriages and showed itself to the degree to which the old marriages between blood relations disappeared. The old somnambulant vision would vanish then, and a new way of seeing things develop, power of judgement. This new period was referred to as the development of the Dionysian principle. Dionysus was cut to pieces, with only the heart preserved. When the Dionysian principle arose, people were cut to pieces and then brought together again through the heart, a meeting of souls, and this brought a complete change in sexual life. The rational mind is the earlier sexuality between relatives transformed.

The earlier developmental stages of humanity are recapitulated in seven-year rhythms in individual human lives. From the first to the seventh year, the child's ether body is still very much in the background. We therefore should not develop children's powers of memory before they reach their seventh year, only their senses. That is the time when we can influence the senses, rousing their inner powers with the help of the senses. We should stimulate those powers by giving children toys that bring their powers of imagination to life, perhaps a block of wood with dots painted on for eyes, and so on, but not dolls that are so complete that the child cannot add anything using his powers of imagination. From the seventh to the fourteenth year it is above all important to get children to develop firm habits that will give them something to hold on to later on in life. These are the years when everything by way of memory must be brought to the human being. It is thus better not to invoke the child's powers of judgement at this period in life. A child should have authority around him at that time but not be an authority himself. Influence him by telling stories, not preaching morals but refer to great examples. For moral development it would be necessary then to develop a feeling for it in the old Pythagorean form. Pythagoras¹³¹ said to his pupils: ‘Do not strike into the fire with your sword’—indicating that one should not do useless things. Another Pythagorean axiom of this kind was: ‘Do not turn back on the road before you have reached the end of it.’ Human beings should only learn to make their own judgements and form their own opinions once they have reached sexual maturity. The ether body loosens at this time, and the astral body will only then be ready to take action in the outside world.

This evolution, today gone through by every individual in seven-year rhythms, was gone through by humanity in the course of its great periods of evolution. Some of the subordinate powers in the human being were raised to a higher level so that the power of judgement could develop. And only then was it possible for Lucifer's cohorts to intervene. This luciferic power comes to expression in people's independent judgement. In those times, when the luciferic principle was intervening, people for the first time did independent work. If you study the past, you can say to yourself: in those early times, all that came about was what was needed to make a family. The individuals who wanted to put a purely spiritual element in the place of blood relationship were working in the name of Lucifer. The Church had developed as a continuation of ancient priestly wisdom. But parallel to it the stream arose where people sought the light, luciferic people such as the Templars, for instance.¹³² They said one had to find one's own light and truth. There was a sect in the middle ages, its members calling themselves Luciferians, who understood this. They would say: ‘Man may be truly blessed indeed, but without the light of knowledge; this is not for us; we want to fight our way through to the light.’¹³³

These are the two streams in humanity. One seeks only to be blessed, the others want the light. Those who are afraid of knowledge consider Lucifer to be evil. But for the others Lucifer is the light-bearer, the bringer of light. This is written in a manuscript kept in the Vatican, but the Church is keeping it a secret, and the people who take this direction in the Church warn people against Lucifer.

Dogma may indeed contain truth. The Pythagorean theorem is dogma for those who do not understand it. But if they do understand it they gain clear, lucid insight. Dogmas are presented as something given by authority. When one understands them they, too, become lucid insight.

At the time when Paul lived, the nature of Christianity was such that it could lead to general love of humanity. A tribal and national religion was to become a world religion. Belief in revelations was connected with the blood-based community. Moses gave established laws. The Christ did not give established laws, and instead of the law there was grace. The inmost human soul was coming alive.

The aims pursued in the Church are a wave that is going down; those of people who want freedom of opinion a wave that is rising. Some brotherhoods, like the Templars for instance, endeavour to seek the light. The race which is striving for the light—those are the children of Lucifer.

At a time when Christianity is beginning to be strictly organized, Edouard Schure¹³⁴ published his play The Children of Lucifer.¹³⁵ This is one stream in the Church, and there is also the other one, the luciferic principle. The children of Lucifer are the children of the inner light, not of belief in revelations. Those who seek to move on into the future must feel related in the spirit. It has been said in the science of the spirit that we must reach the light by our own efforts. Profound, most deeply inward freedom is to develop in the human soul.

The theosophical journal has been called Lucifer for good reason.¹³⁶ It is connected with the inmost nature of the theosophical movement. It needs to be stated for once that the luciferic principle was deliberately cast into the world. When the Roman Catholic Church established the dogma of infallibility,¹³⁷ the emphasis on the luciferic principle provided the counter pole. Conversely we might say that the dogma of infallibility arose in polar relationship to the declaration of spiritual freedom in theosophy, for this was the only way the Church could save itself.

• 131. Pythagoras(C.582–C.507 BC), pre-Socratic Greek philosopher. It has not yet been possible to identify the quotes given here
• 132. See Steiner R. Inner Impulses Working in the Evolution of Mankind (in GA 171). 7 lectures, Dornach 16-18, 23-25 Sept., 1 Oct. 1916. Tr. not known. Manuscript translation R 45, Rudolf Steiner House Library, London; and The Templars (in GA 171). Tr. not known. Lecture given in Dornach on 2 Oct. 1916. Manuscript translation Z 156, Rudolf Steiner House Library, London.
• 133. Followers of Bishop Lucifer von Cagliari (d. 370), existing for a time in Sardinia, Spain, Gaul, Italy and Africa
• 134. Edouard Schur
  é (1841–1929).
• 135. Authorized translation into German by Marie von Sivers and published in Leipzig in 1905. Rudolf Steiner then rewrote it in free rhythms (1909), published in Rudolf Steiner/Edouard Schuré Lucifer. Die Kinder des Lucifer, Dornach 1955.
• 136. See Lucifer-Gnosis. Gesammelte Aufsätze, 1903–1908 (GA 34). See also reference to this in Steiner R. Rudolf Steiner, an Autobiography (GA 28). Tr. R. Stebbing. New York: Rudolf Steiner Publications 1977.
• 137. 1869–70 Vatican Council—infallibility of the pope when he speaks ex cathedra on faith and morals.

A scene by Hugo von Hofmannsthal
Performance by the Freie Bühne, Berlin

The wise Pythagoras believed that the planets in celestial space produce a wonderful harmony through their movements, which one does not hear because one is accustomed to it. Imagine the ear suddenly opened to this music! How different the world would seem to us! What would happen in our soul if the sound of the planets had an effect on it! Such thoughts come to mind when confronted with Hugo von Hofmannsthal's art. He allows harmonies to emerge from things that surprise us, as if the planets were suddenly sounding together. He seems to me to be gifted with an infinitely delicate soul, with finely organized senses; and what he tells us about the world mostly escapes us because habit prevents us from hearing it. Hofmannsthal pays no attention to the coarser aspects of the world; the finer things are therefore revealed to his mind. He allows the prominent features in the phenomena that occupy people in ordinary life to recede; but he brings out the secret beauty that otherwise recedes. There is an infinitely endearing arbitrariness in his view of the world. In the "scene" referred to here, there is little of the rough, sharp lines with which playwrights usually depict life. Madonna Dianora awaits her lover; the man kills her because of her infidelity. This plot is poor and pale. But beneath the surface, as it were, it harbors a wealth of beauty. Hofmannsthal cuts away the surface and reveals the finest branches of inner beauty. His way of looking at things is like listening to a speaker and not listening to the meaning of the speech, not listening to the content of the words, but only to the sound of the voice and the music that lies in his language. It is understandable that this kind of performance cannot be perfectly realized with the means of our stagecraft. Despite the effort Louise Dumont put into the role of the Madonna Dianora, the Freie Bühne performance was therefore not very satisfying.

We shall discuss a few intimate questions of reincarnation that can be examined only in a circle of well prepared anthroposophists. By this we mean not only that they should be well prepared in theoretical knowledge but also that they have developed their sensitive faculty by working with others in a branch. For we all remember that our perceptions and sensibilities for truth have changed by virtue of this collaboration. What today we do not merely believe but perceive as truths that are beyond the realm of faith used to be incredible to us in earlier days and today still appears as fantastic nonsense or reverie to outsiders. Thus it is an indication of advancement if people have become accustomed to really living in these perceptions for only then can they begin to consider special questions. Much of what will be mentioned here seems to be remote, and yet even though we will first have to go back to far-distant periods of human evolution, all these things have an enlightening effect on our understanding of life and its phenomena. We must start by putting before our souls how the process of reincarnation takes place in general.

When human beings pass through the portal of death, they first have certain experiences. Their first experience is the feeling that they are growing larger or that they are growing out of their skin. This has the effect of the human being attaining another perception of things than was the case earlier in physical life. Everything in the physical world has its definite place—either here or there—outside the observer, but that is not so in this new world. There, it is as if the human being were inside the objects, extended with or within them, whereas earlier he or she was only a separate object in its own place. The second experience after death consists of a human being's attaining a “memory tableau” of the life just completed, so that all events in it recur in comprehensive memory. This process lasts a definite amount of time. For reasons that cannot be stated here today, the duration of this memory is shorter or longer, depending on the individual. In general, the duration of this state can be determined from the length of time each human being was able to stay awake during the past life, continuously and without once succumbing to the forces of sleep. Supposing that the outer limit for a person's staying awake continuously had been forty-eight hours, then the memory tableau after death will also be forty-eight hours. And thus, this stage is like an overview of the past life.

Then the etheric body leaves the astral body, in which the ego is living. All three had been connected from the time they left the physical corpse, but now the etheric body separates itself from the other two and becomes an etheric corpse. However, today's human beings do not lose their etheric body completely but take an extract or excerpt along with them for all the times to follow. So in this sense the etheric corpse is cast off, but the fruit of the last life is carried along by the astral body and by the ego. If we want to be quite precise, we will have to say that something is taken along from the physical body as well: a kind of spiritual abstract of this body—the tincture medieval mystics spoke about. However, this abstract of the physical being is the same in all lives; it merely represents the fact that the ego had been embodied. On the other hand, the essence of the etheric body is different in all lives, depending on what one has experienced in a life and on the degree of one's progress in it.

There follows the condition of what is called kamaloca, the time of weaning the soul from the effects of physical, sensuous existence, which lasts about a third of the time of a person's physical life. After the etheric body has been cast off, the astral body still contains all the passions, desires, and so on that it had at the end of life; they must be lost and purified, and that is kamaloca. Then the astral body is cast off and here, too, the fruit, the astral essence, is taken along; but the rest—the astral corpse—dissolves into the astral world. The human being now enters devachan where he or she prepares in the spiritual world for a new life in the future. Here human beings live with spiritual events and beings until they are again called into the physical world, be it because the karma of a person demands it or because an individual is needed on the physical earth.

This is a general description of the process. However, life in the spiritual realm progresses steadily in that the future joins itself to the past, and coming events are shaped with the help of past events. If one considers the details of this process, there is much among the wondrous things that become apparent, which is not contained in a simple presentation of the process of reincarnation. It is, after all, clear that great differences exist when one looks at the course of human development and that the extracts or abstracts of their bodies can have different values depending on the kinds of fruit they were able to extract from life. And when we remember that there are great leaders of humanity, initiates who lead other human beings into the spiritual worlds, then we have to ask ourselves this question: What causes the accomplishments of the initiates to be preserved for the future? External history is, of course, incapable of providing an answer to this question. What we have to do is scrutinize the reincarnation of the initiates and then apply the results of our investigation. We will begin with the oldest initiates.

Before humanity inhabited the continents as we know them today, the physiognomy of the earth was quite different. The area that is today covered by the Atlantic Ocean used to be the continent of Atlantis, which was destroyed by great catastrophes, as is reported by many peoples in their “saga of the great flood.” The Atlanteans—and that is we ourselves—had their great leaders and initiates, and even in those days there existed places of instruction or schools where the initiates taught. The existence of these schools can be verified today by clairvoyant investigation. A good name for these schools where the leaders taught and lived is the word “oracle.” the most important leader lived in one of the largest and most important oracles—the Sun Oracle. His main task consisted of revealing the secrets of the SUN—not the physical, external sun, but the real SUN. The latter consists of spiritual beings who make use of the physical sun much in the same way as human beings make use of the earth. To perceive and reveal the inner secrets of this Sun-existence was the task of the Great Sun Oracle. For it, sun light was not something physical, but rather every ray of sunshine represented the deed of the spiritual beings who reside on the sun. These great beings were exclusively on the sun during the time of ancient Atlantis. Later, when the great Being who was to be called the Christ united with the earth, this was no longer the case. Therefore, one can also call the Sun Oracle the Christ Oracle. The unification of the Christ-Being with the earth took place when the blood flowed from the wounds of Jesus Christ at Golgotha. That is when His essence united with the atmosphere of the earth, as can be perceived even today in clairvoyant retrospection. That is how the Christ-Being came down from the Sun to earth. When the light of spiritual illumination fell on Saul-Paul near Damascus, Paul beheld the Christ that was united with the earth and knew immediately that it was He who had shed His blood at Golgotha.

The sun oracle of ancient Atlantis had already prophesied the coming of Christ, of the Sun-God. To be sure, he was named the Christ only much later, but we can still say that the Sun Oracle is the Christ Oracle. These oracles had many successors in later periods, such as the Jupiter, Mars, Venus, Mercury, and Vulcan oracles, each with its great mysteries and teachings. Toward the end of the Atlantean era a group of advanced human beings was formed in the vicinity of what is today Ireland. The Great Leader chose a few from their midst who should carry on cultural life when the impending catastrophe would finally take place. However, enormous migrations had taken place a long time before to the continents of Europe, Asia, and Africa, which were beginning to rise out of the sea. Many successors of the old oracles came into being on these continents, but not without gradually losing the significance of the old oracles. The Great Leader, however, chose the best people in order to lead them into a special land. They were plain and simple people who were different from most other Atlanteans in that they had almost completely lost their clairvoyance. You will remember that the majority of the Atlanteans were clairvoyant. When they fell asleep at night, they did not lose consciousness, but rather the sense world disappeared and there arose in its place the spiritual world in which they were the companions of divine-spiritual beings. The advanced people in Atlantis had begun to develop their intellect, yet they were simple people who possessed inner warmth and were deeply devoted to their leader. He took this select group East to the center of Asia, where he founded the center of the post-Atlantean culture. After the group had arrived in central Asia, it was kept in isolation from the human beings who were unsuited to the task. The descendants of this group were educated with special care, and only they developed the qualities necessary to make them great teachers.

All this happened in a mysterious way. It was the task of the Manu, the Great Leader, to make the necessary preparations for preserving for the new race everything that was good in the Atlantean culture and thus to lay the foundation for the progression of a new culture. The sages living in the smaller oracles were unable to devote themselves to this task because only the Manu had preserved from the great initiates of the oracles that which we call the etheric body. As we have seen, this etheric body normally dissolves as the second corpse, but in certain cases it was preserved. The greatest of these sages in the oracles had worked so much into their etheric bodies that the latter had become too valuable simply to be dissipated into the general etheric world. Therefore, the seven best etheric bodies belonging to the seven greatest initiates were preserved until the Manu had developed the seven most outstanding people from his group in such a way that they were suited to absorb the preserved etheric bodies. Only the etheric body of the Great Initiate of the Christ Oracle was, in a certain sense, treated differently from the others. And so the seven sages, or Rishis, who had received the seven etheric bodies of the greatest initiates, went to India, where they became the founders and great teachers of Indian culture.

This very ancient, holy culture of the pre-Vedic era originated from the seven Rishis who bore the preserved etheric bodies of the initiates of the various oracles, such as Venus, Jupiter, Mars, and so on. In a way, a copy of those initiates, a repetition of their capabilities, came to be at work in these Rishis, even though they were plain and simple people when seen from the outside. Their significance was not evident from their external appearance, nor was their intellect commensurate with the loftiness of their prophecies. Possessing their own astral bodies and egos but being endowed with the etheric bodies of those great sages, these Rishis were not scholars and did not rank so highly in terms of their power of judgment as did many of their contemporaries, or even as many people in our times. But in inspired ages they were, in a way, seized upon by these oracle beings whose etheric bodies became active in them. In that sense they were only instruments through whom that ancient wisdom was proclaimed—those Vedas that are far too difficult, if not incomprehensible, for human beings in our age. And this is how the old wisdom of the ancient oracles was revealed, with the exception of the Sun, or Christ, Oracle which could not be completely revealed in such a way. Only a faint reflection of the Sun-wisdom could be transmitted because it was so lofty that even the Holy Rishis could not grasp it.

We can see here that reincarnation does not always proceed as smoothly and in such general ways as is often supposed. Rather, if an etheric body is especially valuable, it is—to express it metaphorically—preserved like a mold that can be imprinted on human beings of later ages. Such an occurrence is not all that rare, and many a plain person can have an extremely valuable etheric body that is preserved for later use. Not all etheric bodies dissolve after death, but some of those that are especially useful are transferred to other human beings. But the “I” of the individual receiving the etheric or astral body is not at all identical with the ego of the donor. Disregarding this fact can easily lead to great misconceptions on the part of someone who investigates a human being's past with faulty clairvoyant methods. It is for this reason that the occult theories about the earlier lives of human beings are often completely wrong, just as it would be wrong to say that the seven Rishis had the same egos as the initiates whose etheric bodies they had received.

Only when we know such things can we gain clarity about much that is important in human evolution, such as the preservation of human achievements for nature's economy. It is through the transmission of these seven etheric bodies that the highest values of the Atlantean culture were saved and preserved for posterity.

Let us discuss another example, which could not be mentioned earlier, and look at the ancient Persian time, the period of Zarathustra's culture.¹ We consider it an important period because it was the first post-Atlantean time in which greater emphasis was placed on the conquest of the physical world. During the Indian epoch, the longing for the spiritual realm dominated the thinking of human beings. Most of them considered the spiritual world as being real and felt like strangers in the physical realm, which to them was transitory, illusory, maya.² This consciousness changed in the prehistoric Persian culture through the teachings of Zarathustra, that is to say the teachings of the original and first Zarathustra, because there were many Zarathustras after him. His task as a leader was to draw the attention of human beings to the physical plane, to make inventions, manufacture instruments and tools, and thus to conquer the physical world. This was necessary because human beings had to become acquainted with the physical world as something that was important to them. However, the tempter within a human being tells him or her that the physical is the only reality and that there exists nothing beyond the earthly realm. This belief, Zarathustra teaches, is false because behind the physical there is the spiritual world, just as the physical sun is for us the external sign of the great Sun-Being, of the Spiritual-Divine, of the Great Aura, of Ahura Mazdao, of Ormuzd. These names designate a Being that is now physically invisible and lives far away from the earth on the sun. But, as goes Zarathustra's teaching, some day this Being will reveal Itself; later It will make Its appearance on earth, just as It is now present on the sun.

Zarathustra initiated his most intimate students into these mysteries, but the most profound teachings he imparted to two of them. The first one was primarily instructed in everything that concerns human judgment, such as natural science, astronomy and astrology, agriculture, and other disciplines. All this knowledge was transmitted to this one disciple by a secret process of communication between the two. This prepared the disciple in such a way that in the following reincarnation he was able to carry the astral body of his teacher; and he was reincarnated as Hermes,³ the great teacher and sage of the Egyptian Mysteries. Born with Zarathustra's astral body, Hermes became the bearer of the great wisdom.

The second intimate disciple was instructed in the subject matters that express themselves especially in the etheric body and are deeper in substance. This disciple received in the following incarnation the etheric body of Zarathustra. The stories about this in religious documents are comprehensible only through these explanations. At his reincarnation, the student had to be animated in a very special way, that is the etheric body had to be strong before the astral body could be awakened. That could be achieved through the circumstances surrounding the birth of this reincarnated disciple, who was none other than Moses. The fact that he was placed into a box made of bulrushes that was allowed to float on the water and so on had the purpose of awakening completely the etheric body of the child. That enabled Moses to survey in his memory times long past, to pictorially record the genesis of the earth, and to read in the Akasha Chronicle.⁴ And, thus, one sees that these things are at work behind the scenes, as it were, and that through this process everything valuable is preserved and re-utilized.

There are other examples from later times, for example Nicholas of Cusa (Cusanus),⁵ a curious personality of the fifteenth century. Here we can see the interesting case of how the research of this man, as it were, laid the groundwork for the entire body of the teaching of Copernicus,⁶ who lived in the sixteenth century. To be sure, this body of teaching is not yet quite as ripe in Cusa's books as in those written by Copernicus, but they contain all the essential ideas, a fact that confounds most traditional scholars. The fact is that the astral body of Cusa was transferred to Copernicus even though the ego of the latter was different from that of Cusa. This is how Copernicus received the foundation and all the preparations for his own doctrine.

Similar cases occur often. What is especially valuable is always preserved; nothing vanishes. But this fact also enhances the possibility of error in any attempt to establish correspondences, especially when people attempt to investigate the earlier lives of a human being with the help of a medium in séance. The transfer of an etheric or astral body to a human being in more modern times usually happens now in such a way that an astral body is transferred to a member of the same language group, whereas an etheric body can be transferred to a member of another language group.

When a pioneering personality dies, his or her etheric body is always preserved, and occult schools have always known the artifical methods by which this was accomplished. Considering now another characteristic case, we can say that it was important for certain purposes in the more modern age that the etheric body of Galileo⁷ should be preserved. He was the great reformer of mechanical physics whose accomplishments were so tremendous that one can say many of the purely practical accomplishments of the modern age would not have come about without his discoveries, for all technical progress rests on Galileo's science. The tunnels of St. Gotthart or Simplon have become possible only because Leibniz,⁸ Newton,⁹ and Galileo developed the sciences of integral and differential calculus, mechanics, and so on. With regard to Galileo, it would have been a waste in nature's economy had his etheric body, the carrier of his memory and talent, been lost. And that is why his etheric body was transferred to another human being: Michail Lomonosov,¹⁰ who came from a poor Russian village and was later to become the founder of Russian grammar and classical literature. Lomonosov, however, is not the reincarnated Galileo, as might be supposed as a result of superficial investigation.

And thus we see that there are many such cases and that the process of reincarnation is not so simple as most people of our time think. If, therefore, people investigate earlier incarnations with the help of occult methods, they have to exercise much greater caution. In many instances, it is nothing but childishness if people state or imagine they are the reincarnated such and such, perhaps Nero, Napoleon, Beethoven, or Goethe. Such silly things must, of course, be rejected. But the matter becomes more dangerous when advanced occultists make mistakes in this regard and imagine that they are the reincarnation of this or that man, when in fact they carry only his etheric body. Not only is this an error that is regrettable in itself, but the human being coming to these conclusions would live under the influence of this mistaken idea, and that would have nearly catastrophic consequences. The result of such an illusion would be that the whole development of the soul proceeds in the wrong direction.

We have seen not only that the egos are capable of reincarnation, but that the lower members of the human constitution in a certain sense undergo a similar process. The result of this is that the whole configuration of the process of reincarnation is much more complicated than is usually supposed. And thus we see that the ego of Zarathustra was reincarnated as Zarathas—Nazarathos, who in turn became the teacher of Pythagoras.¹¹ On the other hand, Zarathustra's astral body reappeared in Hermes and his etheric body in Moses. Therefore, nothing is lost in the world; everything is preserved and transmitted to posterity, provided it is valuable enough.

• 1. The “original” Zarathustra (or Zoroaster) Rudolf Steiner refers to in these lectures is not the historical religious teacher and prophet of ancient Persia whose dates are ca. 628–551 B.C., but the prophet who, according to early Christian tradition and according to Plutarch was born about 6400 B.C. He gave the impulse for the founding of the second post-Atlantean epoch.
• 2. The term maya in the Hindu Veda means magic power, but in Mahayana Buddhism it denotes illusion or non-reality; and this is how Steiner uses the term.
• 3. Historical scholarship usually considers Hermes as a mythical figure in ancient Egypt, but Steiner thinks he was a living prophet who appeared about 4200 B.C. when the sun moved into Taurus. According to historical speculation the so-called Hermetic books—metaphysical pronouncements about the community of all beings and things—were authored by the Egyptian god Thoth (the Thrice Great), whose name was often translated into Greek as Hermes Trismegistus.
• 4. The “Akasha Chronicle” is an occult “script” containing the complete story of the universe. Occultists of all ages have tried to “read” it by freeing themselves from the limitations of time and space. Rudolf Steiner had refined his spiritual faculties to such a degree that he was able to read the “Akasha Chronicle.” To understand his work, it is necessary to assume that he did possess this capacity. For a thorough description of the nature of the Akasha Chronicle, see Rudolf Steiner, Cosmic Memory, pp. 38–41.
• 5. Nicholas of Cusa (1401?–1464) was a German humanist, scientist, and philosopher of the highest rank who became Bishop of Brixon in 1450. His astounding achievements in science included a theory that the Earth revolves on its axis around the sun and that the stars are different worlds.
• 6. Polish-born Nicholas Copernicus (1473–1543) was the founder of modern astronomy. His main work on the orbits and revolutions of heavenly bodies, completed in 1530, but not published until 1543 when he was on his deathbed, expressed his views on the structure of the physical universe.
• 7. Galileo Galilei (1564–1642) was the great Italian astronomer, mathematician, and physicist who laid the foundations of modern experimental science. The time of his death in the text (toward the end of the seventeenth century) is an error in transcription.
• 8. Gottfried Wilhelm von Leibniz (1646–1716) was the famous German philosopher, mathematician, and statesman who invented calculus independent from Newton and is widely regarded as the founder of symbolic logic. His philosophical achievements include the Theodicy and the famous Monadology.
• 9. Sir Isaac Newton (1642–1727) was the great English mathematician and physicist whose works marked a turning point in modern experimental science. Few people know that in the later years of his life Newton spent much of his time in the study of theology and alchemy.
• 10. Michail Vasilyevich Lomonosov (1712–65) was perhaps the most outstanding scientist, scholar, and writer of eighteenth-century Russia.
• 11. Pythagoras (c. 582–c. 507 B.C.) was a pre-Socratic Greek philosopher and mathematician of whose personal life traditional science knows little. He migrated from his native Samos to Gotona and established a mystery center. The followers of Pythagoras believed, among other things, in the transmigration of souls.

Mankind is ever in need of truths which cannot, in every age, be wholly understood. The assimilation of truths is not only of significance for our knowledge; Truths in themselves contain life-force; and by permeating ourselves with truth, we permeate our soul being with a Cosmic element, just as we must permeate our physical being with air taken from outside in order to live. Deep truths are indeed expressed in great religious revelations, but in such a form that their real inner meaning is often only understood much later.

The New Testament has been written; the New Testament is there as a revelation for humanity—but the whole of the earth's evolution will have to run its course before this New Testament will be fully understood. In the future, man will require much knowledge of the external world, and of the spiritual world also; and if taken in the right sense everything will make for an understanding of the New Testament. The understanding comes about gradually, but the New Testament is written in a simple form so that it can be absorbed, although it can only later and gradually be understood. The assimilation of the truths that are to be found in the New Testament is not without significance, even if we cannot as yet understand the truths in their inner depths. Later on, the truth becomes cognitional force, but it is already life-force; it is imbibed, in a more or less childlike form. And if these very questions which we began to consider yesterday are to be understood in the sense in which they are imparted in the New Testament, we need knowledge of greater depth, with insight into the spiritual world and its mysteries.

To continue the last lecture, we must again examine some occult mysteries, for they will be able to guide us to a further understanding of the riddle of guilt and sin, and from this point of view throw light on the relation of Christ to the human soul.

In the course of our anthroposophical work we have often been faced with a point of view which may be clothed in the form of a question, ‘Why did Christ die in a human body?’ In reality this question expresses the riddle of the Mystery of Golgotha: ‘Why did Christ die, why did the Godhead die, in a human body?’

God died because for the sake of the evolution of the universe it was necessary for Him to be able to enter humanity; it was necessary that a God of the upper worlds should be able to become the leader of the earth-evolution. Christ had to become akin to death. Akin to death! One could wish that this expression might be deeply understood by the soul of man. As a rule a man only meets with death when he himself sees another die, or in different phenomena akin to death, which are to be found in the world, or in the certainty that he must himself pass through the portal of death when the present incarnation is over. But this is really only the external aspect of death. Death is present in quite a different form in the world in which we live. Let us start from an ordinary everyday phenomenon. We breathe the air in and we breathe it out again: but thereby the air undergoes a change. When this air is exhaled it is dead air; as exhaled air, it cannot be inhaled again, for exhaled air is harmful. I only indicate this in order that you may understand the meaning of the occult saying: ‘When the air enters into man, it dies.’ That which is living in the air dies when it enters into man. Death enters the air with every breath taken by man. That, however, is only one phenomenon. The ray of light which penetrates our eye must likewise die, and we should have nothing from the rays of light if our eye did not set itself up against the ray of light as our lungs do in the case of the air; the light that enters into our eye dies in our eye; and as a result of the death of the light in our eye it comes about that we can see. That which is living in the light dies when it penetrates our eye. The ray of light is killed in the eye. We slay it in order that our eye may be able to perceive. We are filled with that which must die within us in order that we may have our earth-consciousness. Corporeally we kill the air; we kill also the ray of light which penetrates us, we kill it in many ways.

When we call Spiritual Science to our aid, we differentiate earth substance, and the substance of water, air and heat; we then enter into the world of light-ether; we speak also of the warmth-ether. As far up as the light-ether, we kill that which penetrates us; we slay it unceasingly in order that we may have our earth-consciousness. But there is something that is not killed by our earth-existence. We know that above the light-ether there is the so-called ‘chemical-ether,’ and then there comes the ‘life-ether.’ Those are the two kinds of ether which we cannot kill. But, because of this, these two kinds of ether have no special participation in us. If we were able to kill the chemical-ether, the waves of the harmony of the spheres would sound perpetually into our physical body, and we should destroy these waves with our physical life. And if we could also kill the life-ether, we should destroy and continuously kill within ourselves the cosmic life that streams to the earth. In earthly sound a substitute is given to us, but it must not be compared with what we should hear if the chemical-ether were audible to us as physical human beings. For physical sound is a product of the air and is not the spiritual sound; it is only a substitute for the spiritual sound.

When the Luciferic temptation came, the progressive gods were obliged to place man in a sphere, where, from the light-ether downwards death lives in his physical body. But at that time the progressive gods said—and the words are there in the Bible—‘Man has taken unto himself the faculty of differentiation between Good and Evil, but Life he is not to have. Of the Tree of Life he is not to eat.’ In Occultism an addition may be made to this; to the sentence ‘Of the Tree of Life man shall not eat’ might be added the words ‘and the Spirit of Matter he shall not hear.’ Of the Tree of Life man shall not eat and the Spirit of Matter he shall not hear! These spheres were closed to man. Only through a certain process in the old Mysteries were the tones of the Sphere-Music and the Cosmic Life, pulsating through the universe, revealed to those who were to be initiated when it was given them, outside the body, to see the Christ in advance. Hence it is that the old philosophers speak of the Music of the Spheres.

In drawing attention to this, we indicate at the same time those regions from which the Christ came to us at the time of the baptism by John in Jordan. Whence did Christ come? He came from those spheres which had been closed to man, which man had to forget at the beginning of the Earth-evolution, as a result of the Luciferic temptation—from the region of the Music of the Spheres—from the region of Cosmic Life. At the baptism by John in Jordan, Christ entered into a human body, and that which permeated this human body was the spiritual essence of the Harmony of the Spheres, the spiritual essence of the cosmic Life—elements that still belonged to the human soul during its earth-evolution, but from which the soul of man had to be separated as a result of the Luciferic temptation. In this sense also man is related to Spirit. As a being of soul he really belongs to the region of the Music of the Spheres, and to the region of the Word—of the living cosmic Ether. But he was cast out from these regions. They were to be restored to him again in order that he might again be gradually permeated by that from which he had been cast out. Therefore it is that, from the standpoint of Spiritual Science, the words of St. John's Gospel touch us so deeply: In the primal beginning, when man was not yet subject to temptation, was the Logos. Man belonged to the Logos ... the Logos was with God, and man was with the Logos, with God. And through the baptism by John in Jordan the Logos entered into human evolution—He became Man.

Here we have the all-important connection. Let us leave this truth as it stands there, and approach the question from another side. Life as a whole shows itself to us only from the external side. If it did not show itself merely from the external side, man would know how he absorbs the corpse of the light into his eye when he sees.

What was it that the Christ had to undertake in order that the fulfillment of St. Paul's saying: ‘Not I, but the Christ in me,’ might be made possible? It had to be possible that Christ should permeate the nature of man; but the nature of man is filled with what is slain through human nature in earth-existence, from the light-ether that dies in the human eye downwards. The nature of man is filled with death; but what lives in the highest kinds of ether was withdrawn in order that human nature might not be filled with their death. But in order that Christ might dwell in us He had to become akin to death, akin to all that is spread out in the world, beginning from the light down into the depths of materiality. Christ had to be able to pass into that which we bear within us as the corpse of the light, of the heat, of the air, etc. It was only because He was able to become akin to death that He could become akin to man. And we must feel within our soul that the God had to die so that He might be able to enfill us, who had acquired death as a result of the Luciferic temptation, so that we might be able to say: ‘Christ in us.’

Many other things are hidden for man behind sense-existence. He turns his gaze upon the plant-world; he sees how the light of the sun conjures forth the plants from out of the soil. Science teaches us that light is necessary for the growth of plants, but that is only half of the truth. He who looks at the plants with clairvoyant sight sees living spiritual elements rising out of them. The light dips down into the plants and rises again out of them as a living spiritual element; the light comes down into the plants in order to be transformed in them and to be born again as a living spiritual element. In the animals it is the chemical-ether that enters, and this chemical-ether is not perceptible to man: if man could be aware of it, it would sound spiritually. The animals transform this ether into water-spirits. The plants transform light into air-spirits; animals transform the spirit active in the chemical-ether into water-spirits. But man transforms what dwells in the cosmic ether-in the life-ether—that which enables him to live at all and which he has been prevented from killing within himself—that he transforms into earth-spirits.

In a course of lectures in Carlsruhe ‘From Jesus to Christ,’ I once spoke of the human ‘phantom.’ This is not the time for drawing the connecting threads between what is to be said here and what was said then about the human ‘phantom,’ but such connecting threads do exist and you will perhaps find them for yourselves. To-day let me present the thing from another side.

There is perpetually brought forth in man something that is also spiritual—the life in him. It is forever passing out into the world. Man projects an aura around him, an aura of rays whereby he enriches the earthly spiritual element of the earth. In the earthly spiritual element of the earth, however, there are contained, all the qualities, moral or otherwise that man has acquired and that he bears within himself. This is absolutely true. Clairvoyant sight perceives how man sends out his moral, intellectual and aesthetic aura into the world and how this aura continues to live as earth-spirit in the spirituality of the earth. As a comet draws its tail through the cosmos, so does man draw through the whole of earthly life the spiritual aura which he projects. This spiritual aura is held together phantom-like, during a man's life, but at the same time it rays out into the world his moral and intellectual wealth of soul. Life is very complicated, and this also is a phenomenon of life.

When, in our occult studies, we go back to the times before the Mystery of Golgotha, we find that men of those periods simply radiated this phantomlike entity which contained their moral qualities, into the external world, into the external spiritual aura of the earth. But humanity developed in the course of the earth's existence, and just at the epoch when the Mystery of Golgotha came to pass a certain stage had been reached in the evolution of this phantom-like entity. We may say that in earlier times the phantomlike entity, rayed out by man, was much more evanescent; by the time of the Mystery of Golgotha it had become denser, had more form; and as a fundamental characteristic of this phantom-like entity, man had mingled the connection with death, which he was developing in himself, by killing the ray of light that enters into his eye, and so on, as I have explained. These earthly spiritual entities which radiate from man himself are like a stillborn child, because man imparts his death to them. If Christ had not come upon Earth, human beings would, during the sojourn of their souls in earthly bodies, continuously have exuded entities with the impress of death upon them. And with this impress of death there would have been bound up the moral qualities of men, of which we spoke yesterday—objective guilt and objective sin,—they would have been within it.

Let us suppose that Christ had not come. What would have happened in the evolution of the earth? From the time in which the Mystery of Golgotha would otherwise have taken place, men would have spiritually created dense forms to which they would have imparted death. And these dense forms would have had to pass over to ‘Jupiter’ with the earth. Man would have imparted death to the earth. A dead earth would have given birth to a dead Jupiter.

It could not have been otherwise, because, if the Mystery of Golgotha had not come about, man would have lacked the possibility of permeating what rayed out from him, with the Music of the Spheres, and the Cosmic Life. Christ brought these with the Mystery of Golgotha. And when there is a fulfillment of the words: ‘Not I, but Christ in me,’ when we bring about a relationship to Christ within ourselves, that which rays out from us, and which would otherwise be dead, is made living. Because we bear death within us the living Christ had to permeate us, in order that He might give life to the spiritual earth-essence that we leave behind us. Christ, the Living Logos, permeates and gives life to the objective guilt and sin which detaches itself from us and which we do not carry further in Karma, and because He gives it life, a living earth will evolve into a living Jupiter. That is the result of the Mystery of Golgotha.

The soul can, if it reflects, receive Christ in the following way. The soul can realize that there was once a time when man was within the bosom of the divine Logos. But man had to succumb to the temptation of Lucifer. He took death into himself. Into him there passed the germ by which he would have brought to birth a dead earth as a dead Jupiter. That remained behind, which, before the temptation, the human soul had been destined to receive for its earth-existence: with Christ, this entered again into man's earth-existence.

When man takes Christ into himself so as to feel permeated with Christ, he is able to say to himself: ‘That which the gods had allotted to me, before the Luciferic temptation, but which, owing to the temptation by Lucifer, had to remain behind in the Cosmos, enters into my soul with Christ. The soul may become perfect again through taking Christ into itself. Then only am I fully soul; then only am I again what, according to divine decree, I was intended to be from the very beginning of the earth.’ ‘Am I really a soul without Christ?’ man asks himself: and he feels that it is through Christ that he first becomes the soul that the guiding divine Beings intended him to be. That is the wonderful feeling of ‘home’ which souls can have with Christ; for out of the primal cosmic home of the soul did Christ descend, in order to give back to the soul of man that which had to be lost upon the earth as a result of the temptation of Lucifer. Christ leads the soul up again to its primordial home, the home allotted to it by the Gods. That is the bliss and the blessing of the human soul in the experience of Christ. It was this that gave such bliss to certain Christian mystics in the Middle Ages. They may have written many things which in themselves seem to be tinged with too strong a sense element, but it was nevertheless fundamentally spiritual. Such Christian mystics as those who joined Bernard of Clairvaux, and others, felt that the human soul was as a bride who had lost her bridegroom at the primal beginning of the earth; and when Christ entered into their souls, filling them with life, and soul, and spirit, Christ was to them as the bridegroom who united himself with the soul, and whom she had once lost in her original home, whom she had forsaken in order, through Lucifer, to follow the path of freedom, the path of differentiation between good and evil.

When the soul of man really lives into Christ, feeling that Christ is the living Being, Who from the death on Golgotha flowed out into the atmosphere of the earth, and may flow into the soul, it feels itself inwardly vivified through the Christ. The soul feels a transition from death to life.

As up to the most remote future we must live out our earthly existence in human bodies, we cannot hear directly the Music of the Spheres, nor have direct experience of the cosmic life. But we can experience that which flows out from Christ, and in this way, have, by proxy, as it were, that which otherwise comes to us from the Music of the Spheres and the cosmic life. Pythagoras of old spoke of the Music of the Spheres. Why?

Pythagoras was an initiate of the ancient Mysteries. He had gone through the experience wherein the soul passed out of the body. When the soul was out of the body he was able to be withdrawn into the spiritual worlds; there he saw Christ Who was later to come to the earth. Since the Mystery of Golgotha, man cannot speak of the Music of the Spheres as did Pythagoras; but even if his soul does not live outside the body he can speak in another way of the Music of the Spheres. As an initiate he might even to-day speak like Pythagoras; but the ordinary inhabitant of earth can speak of the Music of the Spheres and of the cosmic life only when he experiences in his soul: ‘Not I, but the Christ in me,’ for That is What has lived in the Sphere-Music, and in the cosmic life. But we too must pass through the experience in ourselves; we must receive the Christ into our souls. Let us suppose that a man were to fight against this that he did not wish to receive Christ into his soul. At the end of the earth when the earth spirits, that have arisen in the course Of the life of mankind, have formed themselves into a nebulous spirit-form that has emanated from the earth, such a man would bear with him all those phantom-like entities which had come forth from him in earlier incarnations. There would be a dead earth, and this would pass over, dead, to Jupiter. At the end of the earth-period a man might have carried out and completely absolved his Karma; he might have shouldered the whole of it in order to work out the adjustment of all the imperfections committed by him; he might have become perfect in his soul being, in his Ego, but sin and guilt would remain objectively in what was left behind. That is a truth, for we do not live only for ourselves; we do not live in order that we may become egoistically more perfect; we live for the world, and at the end of the world, the remains of our earth-incarnations will stand there like a mighty tableau if we have not taken into us the living Christ. When we connect what was said in the last lecture with what is being said to-day (and it is really the same, only taken from two sides) we understand how Christ takes upon Himself the guilt and sin of the earth-humanity, in so far as these are objective guilt and sin. And if we have inwardly realized this, ‘Not I, but Christ in me,’ then He takes over what comes forth from us, and these ‘remains’ of ours stand there vivified by Christ, irradiated by Christ and permeated by His life. Our incarnations stand there, that is to say, the remains of these incarnations, and taken as a whole, what do they yield?

Because Christ unites them all—Christ Who belongs to all mankind in the present and in the future—all the remains of the single incarnations coalesce. Let us take one incarnation: certain relics or remains are left, as we have described. Further incarnations have other remains, and so on, up to the end of the earth period. If these relics are permeated with Christ, they coalesce—compress what is rarified and you will get density—spirit also becomes dense, our collective earth-incarnations are united into a spiritual body. That belongs to us, we need it, because we evolve onwards to Jupiter, and it is the starting point of our embodiment on Jupiter. At the end of the earth period we shall stand there with our soul, we shall stand there before our earth-relics, which have been gathered together by Christ, and we shall have to unite ourselves with them in order to pass over with them to Jupiter.

We shall rise again in the body, in the earth-body, that has condensed out of the separate incarnations. From a heart profoundly moved I say: ‘In the body we shall rise again!’

In these days, young people of sixteen, and even less, are beginning to press their own confession of faith, and to talk of having happily grown beyond such nonsense as ‘The Resurrection of the Body.’ But those who seek to deepen their occult knowledge of the Mysteries of the Universe strive gradually to rise to an understanding of what has been said to men, because—as I explained at the beginning of this lecture—it had first of all to be said, in order that men might grasp it as life-truth and then understand it later. The resurrection of the body is a reality, but our soul must feel that it will arise face to face with the earth-relics that have been collected, brought together by Christ, face to face with the spiritual body that is permeated with Christ. This is what our soul must learn to understand. For supposing that (because of our not having received into ourselves the living Christ), we could not approach this earth-body with its sin and guilt and unite with it. If we rejected the Christ, the relics of our various incarnations would be scattered at the end of the earth-period; they would have remained, but they would not have been gathered together by the Christ who spiritualizes the whole of humanity. We should stand as a soul at the end of the earth period, and we should be bound to the earth, to that in the earth which remains dead in our relics. Certainly our souls would, in spirit, be free in an egoistic sense, but we could not approach our bodily relics. Such souls are the booty of Lucifer, for he strives to cross the true earth-goal, he tries to prevent souls from reaching their earth-goal, to hold them back in the spiritual world. And Lucifer will send over what has remained of scattered earth-relics, to the Jupiter evolution as a dead content of Jupiter, which will not separate as Moon from Jupiter, but will be in Jupiter, and will be continually emitting these earth-relics. And these earth-relics will have to be called into life on Jupiter by the souls above, of their own kind.

And now you will remember what I told you some years ago—that the human race on Jupiter will divide itself into those souls who have attained their earth-goal, who will have attained the goal of Jupiter, and into those souls who will form a middle kingdom between the human kingdom and the animal kingdom on Jupiter. These latter will be Luciferic souls, Luciferic—merely spiritual. They will have their body below, and this body will be a direct expression of their whole inner being, but they will be able to direct it only from outside. Two races, the good and the bad, will differentiate themselves from one another on Jupiter.

A Venus existence will follow that of Jupiter; and again there will be an adjustment as a result of the further evolution of the Christ event, but it is on Jupiter that man will realize what it means to wish to be perfect only in his own Ego, and not to make the whole earth his own affair. Through the whole course of the Jupiter cycle man will have to experience that, for all that he has not permeated with Christ, during his earthly existence, will then pass before his spiritual sight.

Let us reflect from this point of view upon the words of Christ which sent His disciples out into the world to proclaim His Name, and in His Name to forgive sins. Why to forgive sins in His Name? Because the forgiveness of sins is connected with His Name. Sins can only be blotted out and transformed into living life if Christ can be united with our earth-relics, if during our earth-existence He is within us in the sense of the Pauline saying: ‘Not I, but the Christ in me.’

And wherever any religious confession, in its outer ceremonial associates itself with this saying of Christ in order to bring home to souls the meaning and significance of Christ, we must seek this deeper meaning in it. When in any form of religious confession, one of His servants speaks of the forgiveness of sins, by Christ's command, as it were, it means that he who with his words about the forgiveness of sins, forms a connection with the forgiveness of sins through Christ, says to the soul in need of comfort: ‘I have seen that thou hast developed a living relationship to Christ. Thou dost unite with objective sin and guilt, and with what as objective sin and guilt is to enter into thine Earth-relics, all that Christ is to thee. Because I have recognized that thou hast permeated thyself with the Christ—therefore I dare to say to thee: “Thy sins are forgiven thee.”‘

Such words always mean that he, who in any religious confession whatsoever, speaks of the forgiveness of sins, is convinced that the person in question has formed a connection with Christ, that he wants to bear Christ in his heart and in his soul. Because of this he is permitted to give comfort when the other comes to him conscious of his guilt. ‘Christ will forgive thee, and I dare to say unto thee that in His Name thy sins are forgiven thee.’ Christ is the only forgiver of sins because He is the bearer of sins. He is the Being Who gives life to human earth-relics, and a wonderful link with Him is created when those who want to serve Him can give comfort in the words: ‘Thy sins are forgiven thee’—to those who show that in their inner being they feel a union with Christ. For it is a fresh strengthening of the relationship to Christ when the soul realizes ‘I have taken such a view of my guilt and of my sins, that it might be said to me that Christ takes them upon Himself, works through them with His Being.’ If the expression ‘forgiveness of sins’ is to be an expression of a truth it must contain as an undertone that the sinner is reminded of his bond with Christ even if he does not form it anew. There must be so inward a bond between the soul and Christ that the soul cannot be reminded of it often enough. And because Christ is bound up with the objective sin and guilt of the human soul, the soul can best remind itself in daily life of its relation to Christ by reminding itself at the moment of the forgiveness of sins, of the existence of the cosmic Christ in the earth's being. Those who join Anthroposophy in the real spirit, and not merely in an external sense, can most assuredly become their own father-confessors. Through Spiritual Science they can learn to know Christ so intimately and feel themselves so closely connected with Him—that they can be directly conscious of His spiritual presence. And, when they have solemnly vowed themselves to Him as the Cosmic Principle, they can in spirit direct their confession to Him, and in their silent meditation ask from Him the forgiveness of sins. But so long as men have not yet permeated themselves with Spiritual Science in this deep spiritual sense, intelligent reference must be made to that which, as an external sign, is known in the various religions of the world as the ‘Forgiveness of Sins.’ Men will become spiritually freer and freer, and in this greater spiritual freedom their communion with Christ will become more and more a thing of direct experience.

And there must be tolerance I A man who thinks that, through the deep understanding which his innermost soul has of Christ—the Spirit of Golgotha—he can hold direct intercourse with the Christ, must look with understanding upon those who need the positive declarations of a confession of faith, and who need a minister of Christ to give them comfort with the words ‘Thy sins are forgiven thee.’ On the other side there should be tolerance on the part of those who see that there are men who can manage for themselves. This may be all an ideal in the Earth existence, but the anthroposophist, at all events, may look out to such an ideal.

I have spoken to you of spiritual secrets which reveal themselves, and which make it possible for men—even those, who have imbibed much spiritual teaching—to look still more deeply into the nature of our being. I have spoken to you of the overcoming of human egoism, and of those things which we must understand before we can have a right understanding of Karma. I have spoken to you of man in so far as he is not only an ‘I’ being, but belong to the whole earth-existence, and is called to help forward the attainment of the divine aim of the earth. Christ did not come into the world and pass through the Mystery of Golgotha in order that He might be something to each one of us in our egoism. It would be terrible if Christ were to be so understood in a sense that the expression of Paul. ‘Not I, but Christ in me’ should only encourage a higher egoism. Christ died for the whole of humanity, for the humanity of the earth. Christ became the central Spirit of the earth Who has to save, for the sake of the earth, the spiritual-earthly elements that flow from man.

Those who read theological works to-day can bear out what I now say. Certain theologians of the thirteenth and fourteenth centuries peremptorily disposed of the popular belief of the Middle Ages, that Christ came upon earth in order to snatch the earth from the devil, to snatch the earth from Lucifer. Within modern theology there is an ‘enlightened’ materialism which will not recognize itself as such, on the contrary it imagines itself to be very enlightened; it says: ‘In the dark Middle Ages people said that Christ appeared in the world because He had to snatch the earth away from the devil.’ But the true explanation leads us back to this simple, popular belief of the people. For everything on the earth which is not set free by Christ belongs to Lucifer. All that is human in us—all that is more than what is contained in our Ego, will be ennobled; it will be made fruitful for the whole of humanity when it is permeated with Christ.

And now at the end of what we have been considering during the last few days, I do not want to omit to say these words to each single one of the souls who have gathered together here: Hope and confidence in the future of the work in which we are engaged, can dwell in our hearts, because we have endeavored, from the very beginning, to fill what we had to say with the will of Christ. And in this hope and confidence it may be said that our teaching is itself what Christ wishes to say to us, in fulfillment of His words: ‘I am with you always even to the end of the earth-ages.’ We have wished to be mindful only of what comes from Him; and that which He has breathed into us, according to His promise, we want to take into ourselves as Spiritual Science. Not because we feel our Spiritual Science to be filled with an element of Christian dogmatism, do we consider it truly Christian, but because having Christ within us, it is really a revelation of the Christ. I am therefore also convinced that what takes root as true Spiritual Science in those souls which want to receive our Christ-filled Spiritual Science will be fruitful for the whole of humanity.

Clairvoyant investigation shows that much of what is good in a spiritual sense in our Movement proceeds from those who have taken our ‘Christian’ Spiritual Science into themselves, and who, after having passed through the gate of death, send down to us the fruits of this Christian Spiritual Science. The Christian Spiritual Science, which they have taken into themselves, and which they are now sending down to us from the spiritual worlds is already living in us. For they do not keep it merely for the sake of perfecting their own Karma. They can let it stream into those who want to receive it. Comfort and hope arise for our Spiritual Science when we know that our so-called ‘dead’ are working with us.

In the second lecture we spoke about these things in a certain connection. But to-day, when we have come to the close of this course, I should like to add a personal word.

Whilst I have been speaking to this Norrköping Branch of our Society I could not help being conscious of the spirit of one who was so closely connected with us here. It is really true to say that the spirit of Frau Danielsen like a ‘good angel’ looks on all that this Branch wants to undertake. Hers also was a ‘Christian spirit’ in the sense described, and the souls who knew her will never feel themselves separated from her. May that spirit hover as guardian-spirit over this Branch! Willingly will it do so if the souls that work in this Branch receive it. With these words, which I speak from the depths of my heart, I close these lectures, and I hope that we shall continue to work together on the spiritual path which we have entered.

Spiritual science is theosophical in nature because it leads man back to his original source. People today fight against theosophy and are therefore anti-theosophical in their thinking.

The entire soul and spiritual being is engaged in the first years of childhood in order to develop the physical organization, especially the nervous system; all forces are consumed in this work. From a certain point on, the human organism has become harder and more determined. This is the moment when self-awareness arises in the child. The spiritual and mental powers are reflected back upon themselves; before that, he [the human being] threw them all into the organism. Now the spiritual and mental is thrown back upon itself. At first we see as through a pane of glass, but then the organization becomes like a mirror that reflects the spiritual and mental life back upon itself. Then he says to himself “I”. From then on, life proceeds in self-awareness.

The fact that in early childhood our physical organization is transformed into a mirror and our spiritual and soul life is reflected back into itself is how the human being owes his entire earthly destiny and essence. The forces he has brought with him from his previous lives he has worked into his physical organization. In life, the forces are poured into the organization. At first, the child has no self-awareness because the spiritual and soul forces are still flowing into the physical and material organization; this must face us like a mirror. Man would be born a theosophist if he could see this working into the physical organization himself. A new germ is also forming in man, as in plants, that future life demands.

The child would have to remain stunted if it were conscious, because then the spiritual-soul forces would not all pour into the bodily organization. In the spiritual-soul forces, through which we raise our self-awareness, germinal forces for our next life are formed. These, however, must not rise up into our self-consciousness; they must remain asleep, for they are constructive forces and may only unfold their character in our next life. If man were aware of these germinal forces, he would have to fall into a dream or sleep; if we knew of these germinal forces, we would know ourselves in the divine, we would be born theosophists.

The forces that can develop our self-awareness ever more strongly must be formed out of the soul-spiritual world. During our earthly life, we must swim through a stream, on one bank of which lies the transition from theosophical to self-awareness and on the other, the transition from self-awareness to theosophical consciousness. It is precisely from our being set apart from our divine-spiritual mood that we draw the forces of our self-awareness. Our earthly mood must be anti-philosophical.

After the preparations, he [man] can penetrate to these germinal forces, as was explained in the previous lecture. The human being would believe that his self-awareness would be endangered, undermined, and therefore the human being is afraid to let the germinal forces arise for his next life, hence the anti-sophistic mood. The human being has a revulsion for the fact that the germinal forces could overwhelm his self-awareness and throw him into world consciousness. The human being has a secret fear of letting the connection emerge from the foundations. The soul must first become strong and energetic before it can confront the deeper forces, just as a self-confident person confronts this mirror. Man can make his future into a mirror to see his spiritual self, just as we have a mirror in the physical body through which our self-consciousness arises.

By having the secret human being within himself, the spiritual researcher has a guarantee that he is immortal, that he is preparing a life in immortality; just as the germinating powers of the plant guarantee the emergence of a new plant.

We must cultivate those forces most strongly that lead us away from our divine spiritual connection; we cultivate an anti-sophical mood. Humanity has to develop between opposites. Just as man oscillates between freedom and bondage, so he also oscillates between theosophy and anti-theosophy. But there are moments when man becomes aware of his original source, and this mood can grow and lead him to theosophy. Our present culture in its complexity was favorable for the anti-sophical mood. When life was much less complicated, the time was favorable for the theosophical mood. King Leon of Phlius, as Cicero tells us, once asked Pythagoras what he considered his life's work. “I see myself as a philosopher,” he said. ”I can express it in a comparison. I see life as a kind of fair. People come from everywhere to enjoy the festivities, to buy and sell things, for the sake of profit. But there are also those who come just to watch and see everything.” He feels the same way about the fair of life. He leads an inner life that is of no external use to anyone, that exists for its own sake; Pythagoras, a philosophos, was considered such a person.

Now a strange philosophical worldview is coming over from America to Europe. James, Schiller and so on are its representatives, and it is called the pragmatic worldview. This wants to say: What people acquire in ideas that go beyond sensory observations has no basis in truth. One only forms the ideas that are useful; what is useful for life is seen as truth. We form the concept of breath because it is useful to imagine something like this; one cannot perceive it. It is useful to imagine life in terms of ideals and to organize life according to ideals, which is why ideals are true. For our view of the world, it is useful to imagine a God and to bring order to the world. The “Philosophy of the As If” is the European edition of the American one. After its author ceased to be a professor, he published this philosophy. You can't find security, so you act as if there is a God, as if there are ideals, not that they are there in any way. This philosophy is also called fictionalism. Under the ownership of the former and the current religion, it was possible for a “philosophy of as if” to arise, and no matter how much this old religion is renewed, it will continue to develop as a “philosophy of as if”.

In his Ignorabimus speech, Du Bois-Reymond, the great physiologist, sought to define the field that science is capable of grasping. He shows that it is impossible for this science to comprehend sensation, the simplest psychic phenomenon. Regarding everything that is spiritual and mental, Reymond says: We will never recognize it. This attitude makes people materialistic and monistic. At the end, Reymond says: Science must limit itself to what exists and happens in space and time, and therefore must remain incomprehensible to everything that looks beyond spatial and temporal events, because only supernaturalism could know about that, but that is where science ends. If this sentence were true, then no logic could exist, no speech could be there. Spiritual science seeks to explore the question: How do people come to say: Where the sensory ends, science must end?

The soul is greater than consciousness. Many people cannot give clear reasons for their actions, and this is recognized by psychology. The unconscious reasons can be imaginative or affect- and drive-like. The hidden person in us still has power, still beats; man is under his influence.

So man is under the influence of fear; it can be conscious or unconscious, he acts accordingly. The Danish scientist Lange has written a paper “On the Expression of Emotional Movement”. Under the influence of fear, a person turns pale and their eyes become cloudy. The person cannot find a way to find their footing. The vessels contract and with them the muscles. Then the person cries: Where is something I can hold on to, or I will fall over? Thinking directed outwards brings the person into the same state in his nervous system, in his vascular system, as fear. This fear does not come to the consciousness, it remains subconscious. On the one hand we see the timid person who is too weak to stand on his own, who needs external support; on the other hand, the thinker who, through his outward-looking thinking, comes into the same situation. All materialism is an unconscious fear; its clamor for matter is a result of its subconscious fear. They need the material world to support them. When I enter the supersensible world, I fall over; may something hold me – so they unconsciously call out to the material world out of fear. What Reymond said last was an expression of horror of thinking.

Today the human pendulum is swinging in the direction of anti-Sophian sentiment. The consequence will be that Theosophy will also grow strong. Anti-Sophia is one-sidedness; the whole soul must do justice to the consciousness of self and of God. The soul finds rest only where its power is bound to the divine power. The best people, those who have advanced humanity, have sensed Theosophy. Goethe was imbued, aglow and warmed by the theosophical mood. Once, an anti-theosophical mood met him; anti-theosophists can also be great minds. One of them was Albrecht von Haller. He said:

No created mind can penetrate the innermost nature,
Happy the man to whom she shows only the outer shell.

To remain in the shell is anti-philosophy in the most eminent sense of the word. Goethe's answer is well known:

Nature has neither core nor shell, [...]
Only thou, thou, examine thyself,
Whether thou art core or shell.

Fichte says from his theosophical mood: Whoever recognizes himself in his real self is already standing in the spiritual world. - In his lecture on “The Destination of the Scholar,” Fichte expresses himself as follows:

I raise my head boldly to the threatening rocky mountains, and to the raging waterfall, and to the crashing clouds floating in a sea of fire, and say: I am eternal and I defy your power. Break down on me, all of you, and you earth and you sky, mingle in wild tumult, and you elements all - foam and rage and grind in wild struggle the last sun dust of the body that I call mine call mine; my will alone with its firm plan shall float boldly and coldly over the ruins of the universe; for I have seized my destiny, and it is more enduring than yours; it is eternal, and I am eternal, like it.

To those who are anti-Sophian, he says:

That ideals cannot be represented in the real world is something we others perhaps know as well as they do, perhaps better. We only claim that reality must be judged by them and modified by those who feel the strength to do so. Even if they cannot be convinced of this, they lose little by doing so, once they are what they are; and humanity loses nothing by it. It merely makes it clear that they are not counted on in the plan for the ennoblement of humanity. The latter will undoubtedly continue on its way; let kind nature prevail over the former, and give them rain and sunshine, beneficial nourishment and an undisturbed circulation of the fluids, and, in due course, wise thoughts! Question

Question: Can reincarnation be linked to facts, or does it have to be accepted as dogma?

Rudolf Steiner: It is no more a dogma than memory is. After all, memory is also an inner fact. You can't pump out and look at what you need to remember. Thus, we cannot prove past memories of previous earthly lives other than by experiencing them.

This is how it is with all supersensible truths. To understand them, only an unprejudiced contemplation of life is necessary; to investigate them, one needs clairvoyance. Between death and a new birth, the decisive point of view is the striving to perfect oneself and also the whole world, not the question of whether it is pleasant or unpleasant or causes pain. One can come to an understanding of reincarnation if one behaves as if strokes of fate are not random, but [as if] one has inflicted them on oneself. These are soul proofs, so we must be there ourselves.

Question: [What about the] seven-year periodicity, and what deeper causes [does it] have? [What about] suicide?

Rudolf Steiner: Regarding the question of suicide, the [Schopenhauer] saying applies: “It is easy to preach morality, but difficult to explain it.” One should do good because it is absorbed into one's soul. (?)

Question: Which is the best prayer? Is it the Lord's Prayer?

Rudolf Steiner: The Lord's Prayer is indeed a universal prayer for the most primitive and the most developed mind. It has this power in itself, even if one does not know its laws, just as a plant grows according to laws that it does not know. Every prayer must be carried by a devotional mood, otherwise it can also be of evil. “Not my will, but Thine, be done.” It is only through this mood that every prayer becomes a true prayer.

Question: The point where man simply feels the connection with the higher worlds, how does he express himself? Please give me more details.

Rudolf Steiner: This is similar to the question: How can I imagine the spirit? - Just spiritually. No spiritual materialism! In the Theosophical Society one could hear such expressions [as]: Today there are wonderful spiritual vibrations in the room. The spiritual researcher would simply say: There is a good atmosphere in the room today. In the theosophical books, the spirit is described as follows: First there is matter, then it becomes thinner and thinner, but matter never actually ends. You should imagine the spirit without leaning on anything material. Feeling is something that has its center within itself.

I. Proof for the Theorem of Pythagoras.

(As it has been impossible to reproduce the diagrams in colour, the forms which Dr. Steiner referred to by their colours have been indicated by letters or numbers.) It is quite easy to do this proof if the triangle is isosceles. If you have here a right-angled isosceles triangle (see diagram a.), then this is one side, this is the other and this the hypotenuse. This square (1, 2, 3, 4) is the square on the hypotenuse. The squares (2, 5) and (4, 6) are the squares on the other two sides.

Now if I plant potatoes evenly in these two fields (2, 5) and (4, 6), I shall get just as many as if I plant potatoes in

this field (1, 2, 3, 4). (1, 2, 3, 4) is the square on the hypotenuse, and the two fields (2, 5) and (4, 6) are the squares on the other two sides.

You can make the proof quite obvious by saying: the parts (2) and (4) of the two smaller squares fall into this space here (1, 2, 3, 4, the square on the hypotenuse); they are already within it. The part (5) exactly fits in to the space (3), and if you cut out the whole thing you can take the triangle (6) and apply it to (1), and you will see at once that it is the same. So that the proof is quite clear if you have a so-called right-angled isosceles triangle.

If however you have a triangle that is not isosceles, but has unequal sides (see diagram b.), you can do it as follows:

draw the triangle again ABC; then draw the square on the hypotenuse ABDE. Proceed as follows: draw the triangle ABC again over here, DBF. Then this triangle ABC or DBF (which is the same), can be put up there, AGE. Since you now have this triangle repeated over there, you can draw the square over one of the other sides, CAGH.

As you see, I can now also draw this triangle DEI congruent to BCA. Then the square DIHF is the square on the other side. Here I have both the square on the one side and the square on the other side. In the one case I use the side AG and in the other case the side DI. The two triangles AEG and DEI are congruent. Where is then the square on the hypotenuse? It is the square ABDE. Now I have to show from the figure itself that (1, 2) and (3, 4, 5) together make up (2, 4, 6, 7). Now I first take the square (1, 2); this has the triangle (2) in common with the square on the hypotenuse ABDE and section (4) of the square on the other side HIDF is also contained in ABDE. Thus I get this figure (2, 4) which you see drawn here and which is actually a piece of the square ABDE. This only leaves parts (1, 3 and 5) of the squares AGHC and DIHF to be fitted into the square on the hypotenuse ABDE. Now you can take part (5) and lay it over part (6), but you will still have this corner (1, 3) left over. If you cut this out you will discover that these two areas (1, 3) fit into this area (7). Of course it can be drawn more clearly but I think you will understand the process.

Yesterday we endeavored to explain man's being in so far as the three bodies and the nucleus of his being are concerned. Let us now consider man's ascent into the supersensible worlds. For this purpose we must cast a glance into what we call the three worlds and only when we have described the characteristics of these three worlds will it be possible to discuss the nature of the other members of man's being.

The first world is the physical world which we perceive through our senses: it is the one which man inhabits. We then have a second world, the astral world, and the third one, the spiritual world or Devachan. Deva means God in Chan means field or habitation. Devachan therefore means the spirit of God. In so far as man is a spiritual being, he participates in the spiritual world. The physical world need not be described, for it is clearly known to everybody. I will try to speak of the astral and devachanic worlds by keeping as far as possible to the descriptive form.

The first thing which we should bear in mind is that the outer worlds are not to be found in other places, but we are surrounded by them the same way in which we are surrounded by the physical world and they permeate the physical world. After death, man consequently does not travel to other places, but he simply changes his way of looking at things, his consciousness changes. When we die or become initiated, the same thing happens as in the case of a blind-person who suddenly acquires the power of sight; he too will not be transferred into another world, but he simply acquired a new sense. After death, we are not surrounded by a new, completely different world, but the senses for the perception of the physical world are eliminated and we perceive instead things which escaped our notice before, which had remained concealed to us until then.

Let us now consider the astral world: It is the world in which we live every night and to begin with also after death. If we no longer open our senses to the physical world, the senses of the astral world disclose themselves. When we become clairvoyant, we first live in the astral world and perceive what has been described as the etheric body and the astral body.

The astral world greatly differs from the physical world. Those who enter it, face a confusing mass of phenomena. What they first perceive, is so different from what they were used to seeing, that they must first grow accustomed to the sight. They will read things wrongly if they begin to read them as in the physical world. For in the astral world everything appears as a mirrored picture, upside down, or in the reverse order. In the astral world the number 365 would be 563. Especially in the beginning, this is very confusing. In the physical world, when dealing with circumstances connected with time, we reckon everything from the beginning to the end. In the astral world it is the very opposite. In the astral world, a human life, for example, is not traced from birth to death, but from the last moment of life backwards. Here in the physical world first see the egg and then the chicken that slips out of it; but in the astral world we first see the chicken and then the egg.

The most important thing to be borne in mind is however that in the astral world all the images of our moral qualities, such as pleasure and displeasure, pain and joy, hatred and love, appear as if they were rushing towards us. A clairvoyant sees as if they were rushing towards him. To an unexperienced person this is very confusing. He may see all kinds of animal-forms, even terrible human forms, and so forth, rushing towards him. There are people who tell us of such experiences. They are really to be pitied, when through some illness they attain such an abnormal vision of the astral world. But when we begin to meditate in a serious way, when we school ourselves, then the clairvoyant power develops in a normal, regular way, and then we know what is taking place in the astral world. But when people obtain an abnormal, irregular vision of the astral world through some illness of the brain or some other cause, they perceive terrible shapes rushing towards them and throwing themselves upon them. In reality these shapes are their own passions which go out from them and appear as a reflected mirror-image in the astral world. Then everything appears to be rushing towards them, because in the astral world everything is reversed and they cannot read its phenomena. Everything appears in the form of pictures and images. A bursting rage, for example, may appear in the form of a tiger that attacks them. This is how all these wild shape should be explained. Every lust, every passion, becomes a demon. And an untrained person is unable to cope with them and thinks that they are illusions, fantasies. Yet this is not true, for what he sees, is an image, a mirrored picture.

Why must some people pass through such experiences to-day? The cause for this must be sought in our materialistic age. Let us look back into the 13th or 14th century and picture to ourselves a German town of that time. There everything was formed out of the sense of beauty of that time. Each house, each lock, each key had its own characteristic quality: everything had its special character and was formed with love. Those who formed these objects were inspired by a feeling which still exercises an influence upon us even to-day. In the present time it is quite different. In a modern city the things we see no longer appeal to our feeling, nothing touches us; at the most the things in shop-windows, for example books, etc. may attract our attention. Nothing sacred, nothing having a religious character is now spread out before us in the external world. In the past, there were few books, but in those few books one could find something for the soul. But think of all the things that people read to-day: sensational things which excite the senses. ...

Although the soul no longer receives anything from outside, it nevertheless bears deep within it the yearning for religious things; this feeling lies deeply buried within it. Of course, this does not imply that we should long for the things which existed in the Middle Ages! The religious yearning may suddenly break out in people who no longer hear anything of the higher worlds, so that it appears as a religious passion in a mirrored picture, as indicated above. For everything which exists in the physical world as a so-called true reality, appears in the astral world in the form of a picture. In the astral world you do not perceive pain or joy in an immediate, direct way, but pain is perceived as a shape in dark colors, whereas joy appears as a kind shape in a light yellow color. Little by little you will have learnt to understand these images. There is nothing arbitrary or uncertain, for he was perceive that pain or joy of a certain kind always appears as pictures of certain time. The pupil therefore gradually learns to read on the astral plane and he learns to recognize the different pictures. Lightly-colored pictures always indicate something connected with the sympathetic side of life wereas darkly colored pictures always indicate things connected with the antipathetic side. Essential thing in the astral world is imaginative vision. Goethe, who undoubtedly had the astral power of vision very beautifully characterizes this quality of the astral world at the end of his “Faust”: “Alles Vergängliche ist nur ein Gleichnis”. (Everything transient is but a symbol.)

But the astral world does not only contain the mirrored pictures of the physical world; it also contains beings that we can never learn to know on the physical plane. Man's spirit descended as far as the physical world and clothed itself, so to speak, in flesh. But on the astral plane we also come across Beings that never clothed themselves in flesh. They continually hover to and fro among physical shapes, but they remain invisible to the ordinary power vision. But they are not inventions nor fairy-tale characters: Anyone who can look into the astral world may perceive them.

There are other beings besides, that surround man: namely his own thoughts. Just imagine the influence of a thought. For example, we first have in our soul the thought: “This man is a bad fellow.” In the astral world this thought takes on shape; each thought that goes out from us, takes on shape in the astral world. Upon the astral plane, thoughts are realities. Each thought which we set into the world takes on astral substance, even as the child in the mother's womb takes on physical substance. Whenever we have a thought, it clothes itself with natural substance and condenses itself into certain forms. There are Beings to whom man's thoughts offer a welcome occasion to incarnate themselves, to form themselves an astral body; these Beings have a real lust to materialize themselves astrally.

This important fact indicates our responsibility in life. Imagine a room where men sit around enjoying their evening-pint of beer or wine. What are their thoughts? They talk for the sake of talking, thoughts are quite worthless. For a clairvoyant, such a room is afterwards very strangely populated. The enjoyment of talking for the sake of gossiping, talk which is not born out of the intention of transmitting noble thoughts to others, affords certain very evil Beings occasion to incorporate themselves, and these Beings then do all manner of horrible things, just because they incorporate in such great numbers.

In occultism we say: Upon the physical plane a lie is a lie, but upon the astral plane it is a murder. Matters namely stand as follows: Whenever you relate something, you produced the corresponding thought-form; but also the fact which you relate rays out a thought-form. If your thought-form corresponds with it and agrees with it, then the two forms flow together upon the astral plane and strengthen each other. You thus strengthen the life of the being you are talking about. But in the case of an untruth the thought-form streaming out of your words does not correspond with that which goes out from the thing itself; the forms collide and destroy each other. An untruth, a lie, does have a life-destroying, killing effect on them. To speak of morality in the occult meaning, does not mean to preach morality, but to establish it by facts pertaining to the higher worlds. Schopenhauer rightly said: It is easy to preach morals, but is difficult to establish morals.

Man has a short sojourn in the astral world when he is asleep. What takes place with him when he is asleep? His physical and etheric body remain upon the bed, while his astral body and his Ego go out. A clairvoyant sees that at night the astral body is very active. During the day, man consumes his physical forces in work, etc. He grows tired, his forces must be restored. This is the work done by the astral body during the night. But what does he do during the day? He perceives the physical world. When he is asleep, the astral body goes out of the etheric and physical body and then we see and hear nothing—for we have perceptions through the astral body. Our eyes and ears, all our sense-organs, are merely instruments used by the astral body when it has perceptions. The astral body transforms all the vibrations of the air, etc. into sensations of sound. But in the night the astral body no longer needs to do this work; it can then produce new forces for the physical body and above all for the etheric body. In order to do this work of restoring the balance, it must go out of physical body. When we dream a lot, this work is so to speak, interrupted. Restless dreams are therefore bad for our health.

What changes take place in person during sleep when he gradually becomes clairvoyant? The night changes completely for such a person. Ordinary people lose consciousness when they fall asleep and regain it when they wake up; but they are unable to perceive what takes place astrally, because they do not have the organs enabling them to see this. But for a clairvoyant, the night is quite different. He does not lose consciousness like ordinary people. An untrained person experiences the astral world chaotically, in the form of dreams. But a trained person sees the astral world in regular forms. At first these will be transient realities surging up and down, but arising in a regular way.

Let us suppose a person falls asleep and sees a reddish-brown shape rising up before him, with a human face, but a distorted one, which gradually begins to resemble that of a friend. The dreamer wakes up and asks himself? What can this mean?—My friend—he thinks—is in New York, and he looks upon his draem as an illusion. After a time, he hears that his friend has been in great danger, that he passed unscathed through some accident. He investigates matters and discovers that the impression that night came at the very moment when his friend was in danger. This event had stood before his soul in the form of a picture.

Such experiences mark the beginning of clairvoyance; the regular forms that become more and more frequent and this new world takes on a more and more definite shape. To a clairvoyant a man's inner life is not concealed. When you acquire clairvoyance, you can see a person's aura, the image of his soul-life, which hovers around him. The souls of men lie open before your eyes. Even as you see the complexion and the hand of a person, you then see before you the pictures of his soul-life.

So far, I only spoke of pictures, of images. Do only images surge up and down? Is the astral world dumb? Indeed, at first it is dumb for the clairvoyant. The astral world is to begin with, silent. The time comes when these pictures begin to resound; voices from the spiritual world can be heard. Pythagoras target=_blank>Pythagoras spoke of the music of the spheres; this was not a fantastic invention, for the orbit of a star becomes a sound to a clairvoyant. Goethe also knew this. In “Faust” he says:

“Die Sonne ton't nach alter Weiss
in Bruders, haren Wettgesang,
und ihre vergescriebne Reise
vollendst sie mit Donnergang ...”

The sun resounds according to an old measure (or: in an accustomed way)
In the singing-match of the brother-spheres,
and its prescribed journey
it ends with thunder-step ,,,

and further

“Tönend wird für Geistesahren
schon der neue Tag geboren ...”

“To spiritual ears is born
resounding the new day ...”

Of course, learned men say that Goethe meant this symbolically. But after a certain development, the clairvoyant begins to hear sounds. Goethe spoke of the Sun's spiritual being. And when the men of ancient times designated the stars, the names which they gave them were intended for the Spirits of the Planets. The sun that we see, is but the physical body of the sun and Goethe knew quite well that there exists a Spirit of the Sun.

When a clairvoyant hears sounds after certain time, he is later on able to hear the “Inner Word”. The gift of hearing the “Inner Word” is called Inspiration, even as the gift of perceiving images in the Astral world is called Imagination. Imagination therefore enables one to see, whereas Inspiration enables one to hear. When Jakob Böhme and Paracelsus spoke of Imagination, they meant this gift.

In this meeting we can also say that the religious documents are inspired. Those who wrote them were inspired, that is to say, they were initiates who possessed the Inner Word. When a person develops the power of vision, the astral world opens out to him; the inner power of hearing discloses the Devachanic world, the spiritual world.

My honored listeners!

The Gospel of John differs from the other three gospels in that it is attributed to a direct disciple of Christ Jesus, while the other three are attributed by name to disciples who were not direct disciples of Christ. One consequence of this is that we have to seek the deepest wisdom of Christianity in the Gospel of John.

Now the question arises for us: How should Theosophy relate to the Gospels and their authenticity? Theosophy cannot recognize as true anything that is not confirmed by occult research. We would not be able to extract any truth from a document. Theosophy can only be built on its own foundations, it can only build on the experiences gained by looking into the spiritual sources of the present and the past. The only truly historical document for Theosophy is what we call the Akasha Chronicle, that is, the spiritual record that the seer is able to see. So when we have gathered information from this spiritual record, we can compare it with what the historical records, that is, the Gospels, can provide. And no tenet is accepted by the occult researcher because it has been written in some written record, but because it has been found to be correct from our own research.

Yesterday it was mentioned in the introduction that the spiritual currents of the pre-Christian era converged in the event of Palestine - and, as we now want to see, in a higher form through the personality of Christ Jesus. This personality is incredibly complicated. How is such a personality possible, one that is able to absorb everything that came before into its personality and merge it into a higher unity?

In the Gospel of John, Christ is presented as the embodied, the incarnate Word of the World, as the incarnate Logos. To understand this to some extent, we have to go back a long way to the time of the emergence of the first cultural trends on our Earth. 600 years before the Palestine event, the mighty spiritual current that we call the Indian current had reached its high point and conclusion in the person of Gautama Buddha. But the same Buddha who worked in India was present in a certain form in Palestine at the time of Christ Jesus. What spiritual science means by the word 'Buddha' is not a specific person, but a dignity. Just as the individual human being develops more and more during his earthly life and is given ever higher offices, so an individuality can, through various incarnations, ascend to the Buddha office, to the Buddha dignity.

Before that, through many incarnations, the same individuality was not a Buddha, but a Bodhisattva. What is that? The Bodhisattvas have very specific tasks. They are the teachers and guides of humanity. All of humanity has passed through various stages.

The consciousness of today has been acquired by man in the course of time. Before that, our soul possessed different qualities. Reason, etc. have been acquired by man in the course of time; formerly man was endowed with different qualities. If we look back to the Lemurian period, we find a certain dull, clairvoyant realization in people. The whole of human life was not a spiritual self-awareness. Vague images arose in the soul in ancient times. Therefore, people could not be influenced in the same way as they are today, but only in a way that can be compared to inspiration or suggestion. And what they were told was not grasped by the intellect. The guides and teachers of humanity worked through suggestion, through inspiration, through their immediate presence, through the student's looking up to the great teacher.

The Bodhisattva taught in this way as long as he was not Buddha. Before his Buddha existence, he had repeatedly incarnated on earth in humanity, but he did not work in a physical body, only in his etheric body, and he could only have taught by not fully entering the human personality with his being, with his actual self. The disciple had clairvoyant consciousness and saw behind the personality of the teacher something like a mighty aura, which had no place in the human personality. The Bodhisattva allowed mighty images to flow into the soul of the disciple, as it were.

But not always should people unconsciously absorb this as an image, but should recognize from their own judgment what a person's goal was. What human beings had to conquer through their own efforts, namely love and compassion, was present in the human soul as forces, but was not consciously absorbed. Now the time had come for people to let love and compassion emerge from within themselves as something that arises from the human soul. In the past, these qualities were an emanation of the bodhisattva, but now they were to arise from the human soul itself.

Nowadays, there are many people who say: It is human to show love and compassion; but that was not the case before the appearance of the bodhisattva. Although love was present even then, it was more like an urge in the blood and was limited to the family and the tribe. The liberating, spiritual love, which is independent of all blood ties, was to become a reality only with Christ Jesus. In order to bring people to consciously develop love and compassion from within themselves, it had to be experienced first in a human body that love and compassion arise from the human soul. Then this can be passed on to other people. For this purpose, the Bodhisattva had to descend into the physical world, take on a physical body and, in the person of Gautama Buddha, work among people. This Gautama was not a Buddha at the time of his birth, but in the twenty-ninth year of his life he became a Buddha after leaving his royal palace and encountering grief and suffering outside the palace.

That is when love and compassion were awakened in him. It is said that a clarity arose in him and he understood that the human body could become an instrument of love and compassion. No individual had had this experience before. Through this experience, he attained a higher dignity of being, and thus the bodhisattva became a Buddha. He felt the inner impulse of compassion and love. This opened up the possibility for more and more people to experience the same thing and to feel it as their own impulse from their own soul. Everything must first be present in an outstanding personality.

When a Bodhisattva ascends to Buddha-hood, he receives a successor. Legend says: When he descended, he gave his successor the heavenly crown – 3000 years will pass before that Bodhisattva, who is such a one today, will ascend to Buddha-hood. The Eastern teaching calls the new Buddha Maitreya-Buddha. When can this happen? When a sufficiently large number of people have come to understand as their inner truth what Gautama Buddha experienced of love and compassion when he sat under the bodhi tree. Then a new mission will come to Earth through a new Buddha – the Maitreya Buddha.

This is how the wonderful Eastern legend about the mission of Gautama Buddha ends.

What became of Buddha after he left his earthly body? [Answering this question is important for Christianity.] When a Bodhisattva becomes a Buddha, he no longer needs to descend into a physical body. Legend also has it that Buddha took seven steps immediately after his birth and said that this would be his last incarnation. He can work in the etheric or life body. So he embodied himself in an etheric body. I ask my listeners to note how different such an embodiment is from the embodiment in a physical body.

To understand this, we need to take a look at the initiated person. What is initiation based on? On the fact that in ordinary human life one can make observations not only through the organs belonging to the physical body – eyes, ears, brain, heart and so on – but that one can already become independent of the physical tools in physical life. The initiate does not need his physical body to make observations in the world. He develops higher organs of perception in his etheric body when he trains himself to perceive supersensible things. While in the physical life man thinks, wills and feels, and holds these faculties together through the physical body, in the initiated man thinking, feeling and willing appear as three independent beings, and he has to do not with three powers but with three souls. When Buddha died and his physical body no longer held together the etheric body through its elasticity, it disintegrated into three independent beings and later, through their division, into four more, together seven souls, seven independently developed soul beings, over which he had to rule.

During life on earth, the physical body, through its elasticity, holds together the etheric body and with it the soul forces of the human being. After death, the ego is the only cohesive element. But if this ego is poorly developed, the person often runs a great risk of losing himself after death.

When such an individuality incarnates as a Buddha, it does not incarnate into a single spiritual being, but into a group of spiritual beings - the Nirmanakaya of the Buddha. This means that it does not incarnate into the physical world, but into a body that cannot be defined by anything in the physical world.

When there is talk of seven or twelve “disciples of Buddha,” this is often symbolic of the soul powers that emanate from Buddha's etheric body.

In this way Buddha lived when the event in Palestine occurred. That means: If a person who had become clairvoyant had been there, he would have found the Buddha leading a group of seven soul beings; but this Nirmanakaya of the Buddha, which was in Palestine at the time of Jesus and worked there was no longer the Gautama who had worked in India, but this individuality, as it had developed during the 600 years that had passed since his death, and had acquired even higher qualities. The Buddhism that we find in Christianity is also not the one preached in India 600 years before Christ Jesus, but the one that the Buddha, who had been taken to a higher level of development at the time of Jesus Christ, allowed to flow into Christianity from his etheric body. What Buddha had to give to Christianity will be described later.

[If standing still means death even for the ordinary person, then we must find even more plausible reasons why a being like the Buddha does not remain static in his development.

The second trend is Zoroastrianism.

What Zoroaster had to give at the time when Christ Jesus walked the earth was not what was imparted to the ancient Persian people under this name, not what is referred to in the history of the teachings of Zoroaster, and is not what we mean by it. Just as the name Buddha was borne by many teachers who proclaimed his teaching, so the name Zarathustra has passed over to his proclaimers. Five thousand years before Christ, he was the great teacher of the ancient Persian people. He was an outstanding personality of the highest degree, highly developed and a deeply initiated individuality. He not only had the teaching that we discussed yesterday, but also produced great disciples who could continue to plant what he had taught.

Zarathustra had two great disciples. He taught them the great secret. He taught one of them everything that can be known about that which is simultaneously spread out in space, that is, all the secrets of the cosmos as already present in space. He taught the other everything that can be known about the secrets of world evolution over the course of time. He went back to the primeval times of development and showed how the earth was formed. These two great disciples were re-embodied. The one to whom Zarathustra had taught all spiritual knowledge about space was re-embodied in that personality who had the mission to found the great Egyptian culture. He was thus reborn as the Egyptian Hermes.

A personality as lofty as that of Zarathustra acquires the ability to transfer the limbs that a human being has to others. This is symbolized in the Old Testament story of Shem. In this way, Zarathustra transferred his astral and etheric bodies, which were so highly developed, to others. These bodies were preserved in secret ways. He gave his astral body to the Egyptian Hermes, the founder of the Egyptian-Chaldean culture, so that it took on the perfect form of Zarathustra. This is how Zarathustra's first partial sacrifice occurred.

Zarathustra gave his etheric body to the disciple Moses, to whom he had revealed the successive stages of the development of the earth. How could this happen?

[The religious documents always tell in powerful images. For the spiritual researcher, these become clear when light from spiritual research falls on these images.

When a child develops, it is dull to its surroundings; only later do instincts, desires and passions emerge. The child, who was to take in Zarathustra's etheric body, therefore had to be protected from external impressions until his astral life woke up, until his life of desire woke up. Therefore, the child Moses was placed in a box and set in the water. Here everything that the etheric body of Zarathustra contained shone in him.

[Thus, through the sacrifice of his bodies, Zarathustra has helped to found Egyptian and Hebrew culture, these two significant spiritual currents.

Thus Zarathustra - the messenger of the spiritual sun-deity, of Ahura-Mazdao - worked through Hermes and Moses into Egyptian and ancient Hebrew culture.

And what has become of Zarathustra or Zoroaster's self? This self has reappeared as a human being. Through his brilliant initiation, he was able to create his new astral and etheric bodies. He was reborn several times as a leader of Persian culture and finally appeared, as Zaratas-Nazaratos, as a teacher in the ancient Chaldean secret schools. At that time he was simultaneously with Buddha and the teacher of Pythagoras; and when the Jews were led into Babylonian captivity, many of them became his disciples in Babylonia.

Thus, thanks to spiritual scientific research, we have traced the paths by which the teachings of Zarathustra - or Zoroaster - entered into Egyptian and ancient Hebrew cultures. The spiritual current emanating from him can be found in Palestine at the time of Jesus, side by side with the current emanating from Buddha.

All this had to happen for the event in Palestine. The gospels tell again what spiritual science has taught us. In Palestine, 600 years after the death of Buddha, two boys were born at the same time from different parents, both belonging to the House of David. These two children became important for the further development of humanity.

The House of David of the Hebrews had two lines: one through Solomon, the royal line; the other through Nathan, the Levitical line of the House of David. From the Solomonic line was one parental couple, and from the Nathanic line was the other parental couple. One child, the son of Joseph and Mary, was born of the Solomon line of the House of David. He was born in Bethlehem and was given the name Jesus. All three names were very common in Palestine at that time. Another child, Jesus, traces his origin to the Nathanic line of the House of David and was born in Nazareth. His parents were also named Joseph and Mary. Today we will focus primarily on the “Bethlehem Jesus”.

The individuality that was the founder of the ancient Persian culture was embodied in this boy, and which 600 years before had been the teacher of Pythagoras and many of the Jews who were taken into Babylonian captivity in the Chaldean secret schools. This I-ness appeared embodied in the boy Jesus, who had his origin in the Solomonic line of the house of David. This Jesus was thus the adolescent Zarathustra.

Alongside him, the other Jesus-child also grew. The two boys developed differently. The Solomon-Jesus developed all the qualities through which one attains clear and distinct concepts and insights into the surrounding world. How could it be otherwise? He grew to the highest abilities of human culture in a body from a royal lineage. He was a precocious child, capable of learning everything that had been accumulated over centuries and millennia.

The other boy, the Nathanian Jesus, showed very strange characteristics. He cared little about what surrounded us in the outer world. He had the highest inner development of mind and heart. Never has there been such a lovely child. His gaze went beyond this world into a completely different world, which had nothing to do with what the outer world had gone through for centuries. He was the delight of those around him.

These two children grew up side by side in the small town of Nazareth, where the parents of the Solomon Child had moved some time after the child's birth.

The two children were together until the age of twelve. To understand the nature of the Nathanian Jesus Child, we must try to understand the nature of his etheric body and, with the help of spiritual scientific research, find the hidden sources of his origin. We will come back to this tomorrow.

If we regard man in the way we have done here in evolving a true art of education, his threefold bodily nature becomes evident from many aspects. We can clearly distinguish between all that belongs to the system of the head—the head formation of man, and what belongs to the formation of the chest, of the whole trunk; and these, again, we distinguish from what belongs to the limb formation. At the same time we must recognise that the limb formation is much more complicated than is usually imagined: because what is present in the limbs in germ—and is really formed, as we have seen, from without inwards—is continued right into the interior of man's being; hence we have to distinguish between what is built up from within outwards and what is pushed into the human body, so to speak, from without inwards.

If we have a picture in our minds of this threefold division of the human being, it will be particularly clear how man's head is in itself a whole human being, a whole human being raised from out the animal stage.

In the head we have the real head; but we have also the trunk, that is all that belongs to the nose; and we have the limb part, which is continued into the bodily cavity, namely, all that comprises the mouth. So we can see how the whole human being is present in the head in bodily form. Only, the chest part of the head is stunted; it is so stunted that the relation between the nose and the lung nature is no longer conspicuous. A correspondence, however, does exist between the nose and nasal passages and the lung nature. This nose is rather like a metamorphosed lung. It therefore transforms the breathing process also and makes it take on a more physical nature. Perhaps you think of the lung as less spiritual than the nose? This is a mistake. The lung is more of a work of art. It is more permeated with spirit, or at least with soul, than is the nose—which, to be sure, really pokes out in the face in the most immodest way; whereas the lung, although more soul-like than the nose, conceals its existence with more modesty.

And it is the mouth, and all that belongs with it, that is related to the metabolic system, to digestion and nourishment, and to all that is a continuation of the limb-forces into man; the mouth, indeed, cannot disguise its relationship to nourishment and to the limb nature.

Thus the head is a whole human being, only the non-head part of it is stunted: chest and lower body are also present in the head but in a stunted form.

Now when in contrast to this, we consider the limb man we find that all its outer shapes, all its outer configuration is essentially a transformation of man's two jaw bones, of the upper and lower jaw. What encloses your mouth below and above is but a stunted form of your legs and feet, and your arms and hands. Only you must think of the thing in its right position. Now you can say: If I think of my arms and hands as the upper jaw-bone, and my legs and feet as the lower jaw-bone, I have to ask: “To what are these jaw bones directed? Where do these jaws bite? Where is the mouth?” And you must answer this question as follows: It is where your upper arm is attached to your body, and where the upper part of your leg, the femur, is attached to your body. So that if you think of this as the human trunk (see drawing) you must think of the real head as somewhere outside: it opens its mouth here above (see drawing) and here below also; so that you can imagine a remarkable tendency of this invisible head that opens its jaws in the direction of your chest and your abdomen.

What then does this invisible head do? It is constantly devouring you. It opens its jaws upon you. And here the outward form is a wonderful representation of the real facts. Whereas man's proper head is a material bodily head, the head belonging to his limb-nature is a spiritual head, but one that becomes a little material so that it can continually eat the human being up. And when death comes, it has devoured him completely.

This, truly, is the wonderful process, that our limbs are so made as constantly to be consuming us. Our organism slips continuously into the yawning jaws of our own spirituality. The spiritual perpetually demands of us a sacrificial devotion. And this sacrificial devotion is expressed even in the form of the body. We have no understanding of the human form unless we recognise the expression of this sacrifice to the spirit in the relation of the limbs to the rest of the human body. Thus we can say: the head and limb nature of man form a contrast to one another and it is the chest or trunk nature, mid-way between, that (from one aspect) maintains the balance of these opposites.

In man's chest there is in reality just as much head nature as limb nature. Limb nature and head nature are interwoven in the chest nature. The chest has a continuous upward tendency to became head, and a continuous downward tendency to fit in with the out-stretched limbs, with the outer world, in other words to become a part of the limb nature. The upper part of the chest nature has the constant tendency to become head; the lower part has the tendency to become limb man. That is to say: the upper part of the human trunk has the continual desire to become head, but it cannot do so. The other head prevents it. Therefore it produces continuously only an image of the head, something that represents so to speak, a beginning of the head formation. Can we not clearly recognise that in the upper part of the chest formation there is a suggestion of head formation? Yes, there we have the larynx, called Kehlkopf in German, from the native genius of the language, i.e., the head of the throat. The larynx is absolutely a stunted human head; a head which cannot become completely head and therefore lives out its head nature in human speech. The larynx continually makes the attempt in the air to become head; and this attempt constitutes human speech. When the larynx tries to become the uppermost part of the head we get those sounds which clearly show that they are held back by man's nature more strongly than any. When the human larynx tries to become nose it cannot, because the real nose prevents it. But it produces in the air the attempt to become nose, and this constitutes the nasal sounds. Thus in the nasal sounds the actual nose is checking the “air nose” which is seeking to arise. It is exceedingly significant how, when man speaks, he is continually making the attempt in the air to produce pieces of a head, and how these pieces of head are extended in wave-like movements which are then checked by the physically developed head.

You can now see what human speech really is. Therefore you will not be surprised that as soon as the head is more or less complete physically, i.e., towards the seventh year when the change of teeth takes place, opportunity is provided for the soul head—which is produced out of the larynx—to be permeated by a kind of skeletal system. But it must be a skeletal system of the soul. To achieve this we must now leave off developing language merely at random through imitation, and must devote our powers to the grammatical side of language. Let us be conscious that when the child comes to us in his seventh year we have to do for his soul a thing similar to that done by his body in pushing up into his organism the second teeth. Thus we shall impart power and firmness to his language (but a firmness of the soul only) by introducing grammar in a reasonable way: that is, the working of language in writing and reading. We shall get the right attitude of mind to human speaking if we know that the words man forms actually express a tendency to become head.

Now, just as the upper part of the chest system in man has the tendency to become head, so the lower part has the tendency to become limbs. And just as all that proceeds from the larynx in the form of speech is a refined head, a head formed out of air, so all that proceeds downwards from the chest nature of man to take on something of the limb organisation, is a coarsened limb nature. The outer world pushes into man, so to speak, a densified, coarsened limb nature. And once natural scientists discover the secret that a coarsened form of hands and feet, arms and legs is present in man—more of the limbs being pressed inside than remains visible outside—then indeed they will have fathomed the riddle of sex nature. And then only will man find the right tone for speaking of these things. It is no wonder therefore that the talk prevalent to-day about sex instruction is mostly meaningless. For one cannot explain well what one does not understand oneself. And contemporary science has not the least understanding for the thing I have just barely touched on in characterising the connection between the limb man and the trunk man. Just as one finds in the first years of school life that what penetrated the teeth before the age of seven is now pressing into the soul, so in the later years of schooling one finds pressing into the child's soul all that arises from the limb nature and comes to its rightful expression after puberty. This must be known.

Thus, just as the power to write and read is an expression of the teething of the soul, so all activity of imagination, all that is permeated with inner warmth is an expression of what the soul develops in the later school years, the twelfth, thirteenth, fourteenth and fifteenth years. In particular, there then appear all those capacities of the soul which can be permeated and filled with inner love, all that shows itself, namely, in the power of imagination. It is to this power of imagination that we must especially appeal in the latter part of the period between the change of teeth and puberty. We are much more justified in encouraging the child of seven to develop its own intellectuality by way of reading and writing than we are justified in neglecting to bring imagination continually into the growing power of judgment of the child of twelve. (It is from the age of twelve onwards that the power of judgment gradually develops.) We must arouse the child's imagination in all we teach him, in all the lessons he has to learn during these years; all history, all geography teaching must be steeped in imagination.

And we do really appeal to the child's imagination if, for instance, we say to him: “Now you have seen a lens, haven't you, a lens that collects the light? Now, you have such a lens in your own eye. And you know what a camera obscura is, where external objects are reproduced? Your eye is really a camera obscura, a dark room of this kind.” In a case of this sort where we show how the external world is built into the human organism through the sense organs—we are, once again, really appealing to the child's imagination. For what is built into the body is only seen in its external deadness when we take it out of the body, we cannot see it so in the living body.

Thus all the teaching, even what is given in geometry and arithmetic must consistently appeal to the imagination. We appeal to the imagination if, in dealing with plane surfaces, for instance, we endeavour (as we have been doing in our practical course) not only to make them comprehensible to the intellect, but to make them so thoroughly comprehensible that a child needs to use his imagination even in arithmetic and geometry. That is why I said yesterday (In another course of lectures to teachers) that I wondered that nobody had thought of explaining the theorem of Pythagoras in the following way. The teacher could say: “Suppose we have three children; the first has just so much powder to blow that he can make it cover the first square; the second so much that it will cover the second square; the third so much that it will just cover the little square. We shall be helping the child's imagination when we show him that the powder needed to cover the largest square is the same in quantity as that needed to cover the other two squares. Through this the child will bring his power of comprehension on the powder blown on the squares, perhaps not with mathematical accuracy, but in a form filled with imagination. He will follow the surfaces with his imagination. He will grasp the theorem of Pythagoras by means of the flying and settling powder, that would have to be blown moreover into square shapes (a thing impossible in reality of course, but calling out the exertion of imagination). He will grasp the theorem with his imagination.

Therefore in these years we should foster an intercourse alive with imagination between teacher and child. The teacher must keep alive all his subjects, steep them in imagination. The only way to do this is to permeate all that he has to teach with a willing rich in feeling. Such teaching has a wonderful influence on children in their later years.

A thing of the very greatest importance, a thing to be particularly cultivated during the later primary school years is the mutual intercourse, the complete harmony of life, between teacher and children. For this reason no one can be a good primary teacher unless he constantly endeavours to bring imagination into all his teaching; he must shape his teaching material afresh every time. For in actual fact the thing one has once worked out in an imaginative way, if given again years later in precisely the same form, is intellectually frozen up. Of necessity imagination must always be kept living, otherwise its products will became intellectually frozen.

This, in turn, throws light on what the teacher must be himself. He must never for a single moment in his life get sour. And if life is to be fruitful, two things must never meet, namely, the teaching vocation and pedantry. Should the teaching vocation ever be joined to pedantry the worst possible evil would result from this union. But I doubt if we need even imagine such an incongruity, as that teaching and pedantry have ever been united.

From this you see that there is a certain inner morality in teaching, an inner obligation, a true “categorical imperative” for the teacher. And this categorical imperative is as follows: Keep your imagination alive. And if you feel yourself getting pedantic, then say to yourself: for other people pedantry may be bad, for me it is wicked and immoral. This must be the teacher's attitude of mind. If it should not be his attitude of mind, then dear friends, the teacher would have to consider how he could gradually learn to apply what he had gained in his teaching profession to another walk of life. Of course in actual life these things cannot always come up to the ideal, but it is essential to know what the ideal is.

You will not, however, achieve the right enthusiasm for this educational morality unless you turn ever and again to fundamentals and make them part of yourself, You must know, for example, that the head itself is really a whole human being with the limbs and chest part stunted; that every limb is a whole human being only that in the limb man the head is quite stunted; and in the chest man, head and limbs are held in balance. If you have this fundamental ground, its force will bring the necessary enthusiasm into your educational morals.

The intellectual part of man is very apt to become lazy and sluggish. And it will become most intensely sluggish if it is perpetually fed with materialistic thoughts. But if it is fed with thoughts, with mental pictures, won from the spirit it will take wings. Such thoughts, however, can only come into our souls by way of imagination.

Now the second half of the nineteenth century has stormed against the introduction of imagination into teaching! In the first half of the nineteenth century there were brilliant men, men such as Schelling, for example, whose sounder thought embraced education as well. You should read the beautiful and stirring account written by Schelling of the methods of academic study—written, it is true, not about primary schools but for college life—but alive with the spirit of pedagogy of the first half of the nineteenth century. His work was attacked, in a veiled way, in the second half of the nineteenth century, when everything seeking access to man's soul by way of imagination was treated with scorn and abuse. This is because people had become cowards in what concerns the life of the soul, and because they believed that the moment they gave themselves up to imagination they would be falling into the arms of falsehood. They had not the courage to be free and independent in their thought and still to unite themselves with truth instead of falsehood. They were afraid to move freely in thought believing that if they did so they would straightway be letting falsehood into their souls. Thus in addition to the permeating of his teaching material with imagination, of which I have just spoken, the teacher must have courage for the truth. Without this courage for the truth he will find that his will in teaching will not serve him, especially when it comes to the older children. But this courage for the truth which the teacher develops must go hand in hand with a feeling of responsibility towards the truth.

The need for imagination, a sense of truth, a feeling of responsibility, these are the three forces which are the very nerves of pedagogy. And whoever will receive pedagogy into himself, let him inscribe the following as a motto for his teaching:

Imbue thyself with the power of imagination,
Have courage for the truth,
Sharpen thy feeling for responsibility of soul.

Durchdringe dich mit Phantasiefähigkeit,
habe den Mut zur Wahrheit,
schärfe dein Gefühl für seelische Verantwortlichkeit.