The Rudolf Steiner Archive

Dear Attendees!

As at my previous visits here in Munich, I would like to take the liberty of speaking on one of the two lecture days about a subject that does not strictly belong to the field of spiritual science, but rather touches on general German intellectual life. In these fateful times, this can be considered particularly appropriate.

And the day after tomorrow – on Sunday – I will return to a consideration from the narrower field of spiritual science, as I have been allowed to present it here for years, myself.

But it is not only because of my feelings in the face of the momentous and far-reaching events of our time that I would like to talk about today's topic, but because I may assume, not out of purely national feelings , but because I believe that I can assume, based on the facts, that the spiritual-scientific worldview represented here is intimately connected to very specific currents and aspirations of German intellectual life.

Not, dear ladies and gentlemen, to stoop to the level of Germany's opponents – the opponents of German national identity – who not only accuse but also defame what German intellectual life has produced, not to stoop to that level – I believe that is not necessary within German intellectual , but because I would like to make this observation, because our time requires a kind of self-reflection on the actual essence of the developing German national spirit, also with regard to the attainment of a spiritual world view, because self-reflection on this matter of German spiritual life must arise like a kind of basic need of the soul currently within this spiritual life.

When one engages in such reflection, one's spiritual gaze naturally falls first on the three great figures that I spoke of during my last visit here. And I would like to begin by saying a few words about these three great German thinkers and philosophers, about whom I was already able to speak here last time, even at the risk of having to say some things again that have already been said before, at the risk of having to say some things again that have already been said before, at the risk of having to say some things again that have already been said before.

First of all, our spiritual gaze must fall on that personality who had grown entirely out of German intellectual life and who, even in one of the most difficult times in German life, found tones that were suited to carry the whole nation along in a world-historically necessary enthusiasm: our spiritual gaze must fall on Johann Gottlieb Fichte.

Fichte – I believe one must say of him: on closer, more thorough examination of his work, it becomes apparent how deeply true it is that he expressed what he felt to be his own sentiments in the most diverse forms. The best that he has to say in his world view was born in his soul from an intimate conversation that he repeatedly had with the German national spirit itself.

I do not want to present this as an external judgment, but rather as something that Fichte himself felt in his deepest innermost being. And what exactly is this innermost path of Fichte's striving? I think it can be described as a well-founded conviction: to so power the innermost part of the human soul, the center of the human spirit-soul-being, to so inwardly enliven it that in this heightened experience of the innermost soul life, that which interweaves and lives through the world as divine-spiritual resonates, that one enters into the innermost being of this conviction by , so that what one can go through inwardly in one's own soul - not in everyday life, but in moments of celebration in life - grows together with the spiritual-divine currents themselves, but now not only in our inner being, but also in the whole of nature and in all spiritual, outer spiritual life, which pulsates through the whole world.

Now, in Fichte it is as if something is revealed from a particular side of the soul that has taken root in him, from a soul power that was particularly strongly developed in him, from that soul power that can perhaps be described as follows: Of the three powers of the human soul – thinking, feeling and willing – he felt the willing above all. And he himself felt the I in such a way that the most essential thing in the experience of the I is that the human being can indeed come to say to himself: the I actually consists in the fact that one can will, and always will anew; and that one's eternity is guaranteed by feeling within oneself the authorization to will it again and again; and that into this volition there penetrates what one feels in the very deepest sense as a commitment to life and the world; that in this commitment to life and the world one can at the same time feel something that strikes from the divine-spiritual expanses into one's own being. So that one can say: the highest that one can experience is the duty that reveals itself to one's own soul in the whole of the world, that strikes into one's own being and gives one the certainty that, because one has interwoven into what goes through the world as a duty-bearing will, as an eternally duty-bearing will, one oneself stands in this world as an eternal being.

From such an experience, from the experience of such a relationship to the world, Fichte's entire - one cannot even say “worldview”, but entire - way of thinking and feeling and speaking about the world emerged.

But it did not follow from his nature that one could speak of a theory, of a theoretical side, about the world. It followed from his nature - and he always felt that to be the German thing about his way of thinking about the world - it followed from his nature that what was like a general sense of the world, a general view of the world, was the most direct, personal power of his nature. And so it was the most immediate force of his being that it basically emerged when Fichte was very young, a boy.

And so allow me to describe a few traits that characterize this personal relationship to the world: There we see Johann Gottlieb Fichte, the son of poor people, at the age of seven – he was already a schoolboy – there we see him one day standing by the stream that flowed past his father's small weaver's cottage, and he has thrown a book into the stream. He stands there crying; his father comes to him.

What had actually happened? As I said, Johann Gottlieb Fichte was already a schoolboy at the age of seven; and since he had often been praised for his good learning, it was now clear to see how, since his father had given him the book that he had now thrown into the stream, he was no longer as attentive and diligent at school as he had been before; this had often been criticized of him. This book was a description of the deeds of “Horned Siegfried.” And when young Johann Gottlieb Fichte, who could already read, got hold of this book, he became absorbed in these great exploits; his attention to school subjects waned, and he was reprimanded for it.

But then the deepest trait of his character immediately showed itself in his soul.

However your inclination may speak, however your enthusiasm may be kindled by the figure of “Horned Siegfried” – he thought to himself – that must not be; duty is the highest. Because he does not want to diminish duty in any way, he throws the book into the water – as a seven-year-old boy! Thus, what later became the keynote of his relationship to the wider world was already alive in the boy: this permeation of the human soul with the will borne by duty, which he later felt to be the fundamental force of the whole universe.

And two years later, the nine-year-old boy Fichte, we see him in the following example: the neighbor of the estate – who later became Fichte's benefactor – had set out to hear the sermon in Fichte's hometown on a Sunday; but this neighbor from the neighborhood had arrived too late. The sermon was already over. The neighboring landowner was a little sad; he would have liked to hear the sermon. And while they were talking, they came up with the idea that there was a boy who knew how to listen to sermons in such a way, even though he was only nine years old, that he was able to repeat them quite faithfully. They fetched young Johann Gottlieb Fichte, who appeared in his blue peasant's smock, at first rather awkwardly, then warming up, repeating the whole sermon, not repeating it in such a way that he rattled it off without inner participation, but in such a way that one saw – and this had the effect, as I said, so deeply significant that the estate neighbor later became the benefactor of Johann Gottlieb Fichte – so that one saw: this entire boy's soul was interwoven with every word, and with what lived in each word, and could give the whole sermon anew, as one's own spiritual property!

Interweaving this, the environment, the why, the observation with the innermost of one's own experience in the soul, that is the characteristic that Johann Gottlieb Fichte always felt was the basic feature of the formation of a specifically German world view. This was very much alive in him, that only by strengthening this inner self, by experiencing what sits in the deepest soul, can one also experience what lives and weaves through the world as divine-spiritual.

Something like this lived, for example, in a basic trait that the profound Steffens tells us about, which he himself experienced in Jena when Fichte was already a “professor”. There Johann Gottlieb Fichte stood before his audience and said: First of all, gentlemen of the audience, think of the wall! He did not just want to speak to the audience in such a way that he communicated a content to them, but he wanted to create a living bond between his soul and the soul of the audience. They were to participate in a spiritual process that he allowed to take place directly: Think of the wall! Well, the people could do that. After he had let them think of the wall for a while, he said: So, now think of the one who thought the wall! That was more perplexing; they were no longer fully engaged in the activity he was asking of them. But he immediately pointed to this inwardly grasping and seizing of that which works and lives in the world.

Therefore, the whole way in which Johann Gottlieb Fichte presented was very special. People who heard him say how his speech flowed like rolling thunder, and how the individual words discharged like lightning strikes. Yes, we are told how he seemed like a person who not only inhabits the transcendental realm of ideas, but directly rules in it. And this is a word coined by his loyal listeners.

And indeed, they too have retained such a saying. If you have an ear for tracing history in its more intimate currents, you can follow what became of Johann Gottlieb Fichte's students and how they retained such a saying. People who understood him said: He does not just want to educate good souls, he wants to educate great souls!

This should give a rough idea of the depth of Fichte's work; for when he stood before his audience, he was not really concerned with saying this or that, he was not just concerned that his listeners should take up this or that of his words; he did not prepare himself at all for the individual wording, but he tried to live that which he wanted to bring home to his listeners - to live in it with a living, inner part of the soul. Then he would go before his audience. And, as already mentioned, it was not important to him that they should take up these or those words, but what he experienced in saying them was most important to him: to express the Will of the World, so that the Will of the World would live on in his words. That this should surge and surge to the souls of his listeners, that was what he wanted, this will that felt so alive in him in what underlies the world according to his view.

That is why he was able to find those stirring words to characterize German national character, which he found in his “Discourses to the German Nation.” No one understands their deeper meaning, which is Fichte's soul, and is unable to respond to the deep needs from which they arose. We may say: That which the German spirit had to say to the world was realized through Fichte's personality in terms of the will.

If we consider the second figure — the figure of someone who follows on from Fichte, Schelling — we see a completely different side of the German nature. When Fichte speaks, it is as if the element of will itself were rolling through his words. Schelling did not appear to his listeners that way. Even as a very young professor in Jena, still a youth among youths, Schelling spoke enchantingly, in a way that perhaps no one before or since has achieved through a directly academic speech.

Why does Schelling have this effect? With Fichte, we can say that what he said to the world lived in the will. With Schelling, everything lives from the mind, from that mind for which only the German language has a word, from that mind that wants to convince with love, even when it recognizes that it wants to submerge with love in the things to be achieved. Thus, for Schelling, what it means to be in nature flows together, and he wants to immerse himself in this with love so that all of nature becomes like the outer countenance of his hidden spiritual life, spirit in nature. He went so far that he could utter the one-sided saying, Schelling: “To know nature is to create nature.” Certainly a one-sided, in this one-sidedness quite untrue word; but it points us precisely to the essential thing with him, Schelling, to this creating and weaving of the spirit, which lives behind nature, and in which the human spirit wants to grasp itself in order to know itself as one with all natural and with all spiritual existence.

Because he worked in this way, he appeared to his listeners as a seer, so that while he spoke, Schelling was able to convey the spirituality of which he spoke and which surrounded him. While Fichte conveys the will, with Schelling it is as if he had spoken as a seer and directly said what he saw while saying it.

One learns such things most easily – I would say – from direct, traditional observation. Therefore, allow me to describe the impression that a truly deep mind, who was Schelling's friend and first listener – Schubert – had of him; because it is good to put oneself directly into what happened in a certain period of German intellectual development.

“What was it”

as Gotthilf Heinrich Schubert asks.

“that attracted young men like mature men from far and near to Schelling's lectures? Was it only the personality of the man or the peculiar charm of his oral presentation, in which this attractive power lay?”

It was not only that.

“There was in his lively words”

indeed

"an absorbing power, which no young soul, wherever it met with any receptivity, could resist. It might be difficult for a reader of our time

Schubert writes down in 1854 what he had experienced with Schelling in the 1890s

"who was not, like me, a young and enthusiastic listener, to make it understandable how it often felt to me when Schelling spoke to us, as if I were reading or hearing Dante, the seer of a world beyond that was only open to the consecrated eye. The powerful content of his words, as if measured with mathematical precision in lapidary style, seemed to me like a bound Prometheus, whose bonds to be loosened and from whose hand the unquenchable fire to be received, is the task of the understanding mind."

All of this must have been magical. I myself knew people who got to know Schelling when he was already an old man [...] because he expressed what he, as a shearer of the spiritual worlds, brought to his listeners in such a way that, as people who saw and knew him in those days say, he not only spoke to them, but his words, as he wanted to communicate them, flooded out of his eyes to them. That was still the case in old age; what must he have been like as a youth!” Schubert then says:

"But it was neither the personality nor the invigorating power of the oral communication alone that so soon after their public announcement by writing, evoked such interest and excitement for or against the direction of Schelling's philosophy, as no other literary phenomenon of a similar kind has been able to do for a long time before or since. ... In matters of sense-perceptible things or natural phenomena, one will immediately recognize whether a teacher or writer speaks from his own insight and experience"

from the spiritual world

“speaks or merely speaks of what he has heard from others, or even has thought up according to his own self-made ideas...”

Now, dear audience, it is probably fair to say today that it would be a childish view of the world to believe that by describing such spirits, one is demanding to speak to followers or opponents. In such matters, allegiance and antagonism are not important. One need not subscribe to a single word that Fichte or Schelling have written or spoken, nor need one be their opponent for not subscribing to a single word. The content is less important in this regard. The content of worldviews is in a state of dynamic development.

We will have much to discuss the day after tomorrow, especially about the living development of these worldviews and what the content has to do with it. It is not about defending this or that position that Fichte or Schelling took, but rather about looking at the lives of the personalities – at how they were situated within the whole of German intellectual life.

It is something tremendously significant when such minds try to recognize what nature is and what historical life is, so that they - as Fichte himself was well aware - grasp what is around them in a living way, submerging themselves in the things with their own knowledge. And that was what these minds strove for.

But because of this – and one really does not need to speak out of narrow-minded national sentiment, but one can speak entirely from the factual; as I said – we do not need to fall into the tone in which our enemies today fall! In this, as Fichte also emphasized, life in the German world view shows itself to be different from, say, the Western European, French or British world view.

Last time I pointed out what an enormous difference there is between this kind of Fichte and Schelling and - however much one may fight against them in terms of content - [what an enormous difference there is] between this kind of Fichte and Schelling, between penetrating into the foundations of things, where the whole outer world lives and gains life in knowledge itself, to what Fichte calls the dead world view, the world view of the inanimate among Western European minds [; where the world] of the inanimate begins, we say, within French folklore at the beginning of the seventeenth century with Descartes or Cartesius. But then it develops further, and we find it particularly pronounced, shortly before Fichte and Schelling, as has been described, appeared before their German nation, we find this world view of the dead, of the merely material and mechanical, over in France; we find it expressed, for example, in de La Mettrie.

This world view, as it can be found in de La Mettrie, for example – in this father of materialism, of modern materialism – is not to be fought against; it is only to be pointed out how precisely the French nation, in contrast to the German nation, is moving towards the dead and the mechanical. We see this already in Descartes, in Cartesius, in that for him not only minerals, plants, but also animals are merely moving machines. For de La Mettrie, the world finally becomes what he was able to put down in his book: “Man a Machine”.

Now, of course, dear audience, it is easy to find materialistic and spiritualistic elements in every culture and so on. But I am aware that I am not following this convenient mode of expression, but that I am highlighting precisely the characteristic that is related to the culture, and that for the German culture, Fichte and Schell ing in their striving - even if perhaps not in their thinking, as we shall see shortly - are as characteristic and as significant for German folklore as de La Mettrie - this could be proved in detail - for French folklore.

Everything is explained in such a way – and this is justified because it is self-evident – that one can see how man is dependent on what also works in him materially.

De La Mettrie comes to some strange assertions when he wants to prove how everything that exists depends on what is taken in through eating. Perhaps it is not entirely unnecessary to draw attention to a passage in de La Mettrie's book, “Man a Machine”, and to point out this passage in the Frenchman's book precisely in our present time. Of course, we do not need to endorse this passage in the way it is quoted here. We do not want to think such terrible things of a nation that is now at war with us, as the Frenchman de La Mettrie thought at the time. But it is perhaps interesting to quote what he says in order to prove how an entire nation, by eating in a certain way, acquires very specific mental and spiritual qualities, and thus wants to deduce the dependence of the soul and spirit of an entire nation on what is taken in materially through eating and drinking. So de La Mettrie says in the book 'Man a Machine':

"Raw flesh makes animals wild; men would become wild if they had the same food. How true this is can be seen from the fact that the English nation, which cooks meat less than we do and eats it quite raw and bloody, shows greater wildness, which is partly brought about by such food and partly, of course, by other causes, which only education can suppress. This wildness produces pride, hatred, contempt for other nations, stubbornness and other feelings in the soul that corrupt the character, just as coarse food produces a heavy and clumsy mind in a people whose main characteristics are laziness and dullness."

As I said, we do not need to subscribe to this harsh judgment of a Frenchman about the English; but it is perhaps interesting to recall it, especially in our time, when so much else is heard today, moving in other directions from this side, towards today's English allies.

The third person, who is very much honored by being present, and to whom attention must be drawn, because the third side of the German character speaks through him – and of the soul's character in general – is Hegel.

Of course, when people speak of Fichte, Schelling and Hegel today, the first thing that comes to mind is: Yes, but you really can't expect people to deal with Fichte, Schelling and Hegel! And most of them will indeed open a book and then close it again because they find it too difficult.

But, dear attendees, anyone who is familiar with the more intimate sides of intellectual life will not entirely disagree with me when I say that the time will come when these three minds will be so grasped in their striving that they can be vividly presented in modern times, so that what is essential – which, of course, had to first be expressed by them in a language that is difficult to understand – can be understood by everyone. And this treasure, which lies in these three minds, will once again bear fruit for every German child, if we are no longer too casual and too lazy to delve into the greatest treasures of the mind.

The third, as I said, is Hegel. If in Fichte it is the will that seeks that which weaves and breathes through the whole world; [if] in Schelling it was the mind, in that love is sought, which can recognize all exteriority in its liveliness – so in the present case it is the conviction that man, when he ascends to the thought that is not permeated by sensuality, when he ascends to the thought that is free of sensuality, and allows this sensuality-free thought to grow and live within him, that this thought, which the soul now experiences within itself, is a flowing in the soul, in which the divine-spiritual thoughts, from which the universe itself is created, work and weave. The soul is permeated by the Divine Being, and the soul thinks free of all sensuality.

The content may be wrong – and you can read more about this in my book “The Riddles of Philosophy” – but something significant underlies it, and this in turn resonates with the most intimate trait of German spiritual life: mysticism as a striving, but not mysticism, which attempts to solve the riddles of the world in the dark and confused, which wants to reject all ambiguity, as mysticism so often wants, namely amateurish mysticism, confused mysticism, which we will talk about the day after tomorrow. Hegel's striving is mystical, namely to unite the soul with the very weaving of the world. But the goal is to achieve this mystical experience not in a dark emotional chaos or in a dark inner visionary chaos; but in the full clarity of the world of ideas, in the clarity of the world of ideas of the spirit of all things.

And this mystical connection in clarity is one of the deepest traits of the German character. One almost recoils from finding such a connection to the German character as a German and from emphasizing its significance for the German character. Therefore, let me present to you another characteristic of the German character, esteemed attendees. In 1877, someone noted in his “Diary”:

"Perhaps only the Germanic mind has the need to think for itself, to search for the source of things. The Slavs and Romans are more strongly under the rule of convention, tradition, custom, prejudice, fashion; and when they break through them, it is as a result of revolt and rebellion, without therefore recognizing from within themselves the law immanent in things, their true standard, not the written, arbitrary one that has been read into them. The German wants to get back to nature; the Frenchman, the Spaniard, the Russian stop at convention."

So that I cannot be accused of characterizing from a one-sided national sentiment, I bring you this characterization, written from a soul torn by pain, and which – dear lady – was not written by a German, but by the French Swiss Amiel, in 1877! I think it behoves us to be more forgiving of the others, who perhaps have more justification from their feelings and from their observations to express themselves about the relationship of the German spirit to the other national spirits of Europe. And the same Amiel wrote in his “Diary” in Geneva in 1875:

“Thirst for truth is not a French passion. Appearance is more important than essence, the shell more than the kernel, form more than substance, gloss more than fertility, public opinion more than conscience.”

This is how the French Swiss write; as I said, as a German I would not say it directly.

“Appearance is more important than essence, the shell more than the kernel, form more than substance, the shiny more than the fertile, public opinion more than conscience.” This means that the Frenchman's center of gravity is not within himself, but in the others, in the great multitude. Individuals are zeros; the digit that forms them into a number comes from outside: That is the sovereign, the writer of the day, the most-read newspaper, in a word, the current master of fashion. All this can be deduced from an exaggerated sociability; it stifles in the soul the courage to resist, the ability to judge, personal conviction, the cult of the ideal."

Thus the Frenchman Amiel, a Frenchman who was familiar with German intellectual life, about what he had noticed. Amiel himself says, as early as 1862:

"I feel a common bond with a Goethe, Hegel, Schleiermacher, Leibniz, who are different enough among themselves, while the French philosophers, orators or mathematicians leave me cold despite their great qualities, because they do not carry the sum of general life within them, do not control the whole of reality, gag me or make me suspicious. What the French lack is direct knowledge of the living unity, a sense of the sacred, a feeling for the mysteries of being; what is theirs is the foundation of specialized sciences, the art of making a book, it is style, politeness, grace, a spirit of order, didactic art, discipline, elegance, truth in the details, staging, proselytizing zeal, strength in practical conclusions. But for the journey through Inferno and Paradise, other guides are needed; they are rooted to the earth, in the realm of the finite, changing, historical, and limited. Mechanism and dualism are the pinnacles of their intellectual flight. To break out of this circle, they must force themselves."

The same approach could be taken for other Western European cultures. But it is more important to take a look at these three minds that created a German worldview, which forms the backdrop to what German intellectual life produced in Goethe, Schiller, Lessing, Herder and the others associated with them, as a flowering of intellectual human experience that can only be compared to the flowering that existed in ancient Greece. But when we consider Fichte, Schelling and Hegel in particular, when we look at them in this context, we have a special feeling; we can almost believe that something else is speaking, something higher that lives in all three of them than is expressed in each individual personality. One picture expresses more than one speaks when this feeling is expressed: the German national spirit speaks through these three personalities. And that is perhaps the solution to a riddle that must emerge when we consider the German intellectual life that follows on from these three personalities, albeit in a much more faded and forgotten form, which I will now try to sketch in a few characteristic strokes.

We are witnessing something very special. Within a more or less forgotten current of German intellectual life, which has been forgotten throughout the entire nineteenth century and into our own days – only this forgotten tone has been little studied so far – there are spirits who, in terms of their intellectual makeup, in terms of the extent of what they know and can do, in terms of the their genius, are far below the tone-setters Fichte, Schelling and Hegel, but who, curiously enough, when one looks at what must be striven for today through spiritual science, have created more of spiritual science or have created more that corresponds to it than the great inspirers: Fichte, Schelling, Hegel.

The lesser minds that come afterwards create more significant things than the great minds that preceded them. It is a striking phenomenon. It does not need to be a cause for great surprise, because it is self-evident that it is easier for those who follow; as lesser minds, they can achieve greater things than those who preceded them under certain circumstances. In the extreme, this can indeed express itself in the fact that every schoolboy can understand and grasp the Pythagorean theorem - and for its first formulation Pythagoras himself was necessary.

Thus the great men had to come; the clever ones are already there, pointing the way into the spiritual world. But that which has come out of the German folk spirit through them lives on now. Even if it is still emotionally restricted and spiritually surrounded – one can also speak of spiritual encirclement – it still forms the vanished, the faded tone in the world view that I would like to talk about now.

Here we find, dear ladies and gentlemen, the son of the great Fichte, Johann Gottlieb Fichte: Immanuel Hermann Fichte, who was influenced by his father's ideas. But we also find that he is able to penetrate deeper into the knowledge of the spirit than his father, despite being a much lesser spirit than his father. Immanuel Hermann Fichte already speaks of the fact that man, on the one hand, has this physical world. He, Hermann Immanuel Fichte, calls physical the substances and forces that the outer physical world also contains. Through this physical world, man is connected with the physical substances and forces of the earth world, he is connected with what appears to him as something past. But behind this physical body, for Immanuel Hermann Fichte lies what he calls the etheric body; and just as the physical body contains within itself the substances and forces, so the etheric body contains substances and forces of a supersensible nature, which link this inner man, this supersensible spiritual man, to the great world of the spirit and place him in it.

Thus, Immanuel Hermann Fichte sees behind the other person the etheric human being, who is a reality for him, not just an image. And everything that spiritual science has to say about the etheric body, about these supersensible powers of human nature, in the sense often hinted at here in these lectures, can be found very beautifully in Immanuel Hermann Fichte.

But, one might say: Even with regard to the path that has been characterized here more often, an infinite amount already lives in the germ of another, who is to succeed in the world view of the great period of German idealism: For example, we see Troxler. Who knows Ignaz Paul Vital Troxler today? Who reads Troxler? Who, even among those who write the history of philosophy, takes more of an interest in Ignaz Paul Vital Troxler than to scribble five or six lines that say nothing about Troxler! Who is Troxler?

Ignaz Paul Vital Troxler is indeed a mind that – even if he has not yet fully mastered the spiritual science, for which it is only now at the right time – but Troxler is a personality who is on the path to this spiritual scientific research. We see then how Troxler coins strange words that show that something lives in his soul of the living spirit of spiritual science itself. Troxler coins strange words such as “supersensory spirit” and “supersensory mind”.

“Supersensory spirit” is relatively easy to understand; now, “supersensory spirit” is precisely what Goethe calls “contemplative judgment”. For – Goethe, in his real world view, is on exactly the same ground – because “supersensible spirit” is precisely that power of the human soul which unfolds in such a way that, without the help of the body, without external senses and without the sense bound to the brain, the human being directly “looks” into the spiritual environment, just as the spirit itself does – “supersensible spirit”.

But “super-spiritual sense”? By speaking of the “super-spiritual sense”, Troxler shows that he really has an understanding of the essence of spiritual science. I have mentioned it often, as there are people, idealistic philosophers, who say: Yes, of course, that is quite clear: the physical world is not the only one; spirit is present behind the physical world. Spirit, spirit and always spirit — they say. And that's where that pantheism comes out, that worldview that, doesn't it, spreads such a general spirit sauce – it doesn't specialize in that, it's nothing; maybe today you would have to say “dipping sauce” instead of “sauce” – [that worldview that] thinks it has spread such a general dipping sauce over everything that appears before people as physical objects and physical facts, doesn't it.

But that was not the case with Troxler! Troxler would have said: Those who speak only in a pantheistic way of spirit, spirit and spirit again, they seem to me to be saying: Why should we speak of tulips or lilies, of snowdrops, for example? Nature, nature is everything! And why should we speak of individual experiments in the laboratory? Nature, nature is everything. Those who speak of naturalism in this way should just / gap in the transcript /

But what matters is not just to talk in generalities about the spiritual, but to be able to point out that we are surrounded by a spiritual world that consists of individual entities and individual facts just as much as the physical world does.

That is why Troxler, because he knows this, speaks of the “super-spiritual sense” - which is of course a figure of speech, but which testifies that one can really look into, is able to look into the spiritual world and observe it in its details - not just as a “general spirit dip”.

And in yet another way, Troxler – in his “Lectures on Philosophy” in 1835, he speaks very beautifully about all these things – in yet another way, Troxler speaks of a kind of spiritual-scientific path that he has already taken. He says: The most beautiful powers of the soul that rule man here, insofar as he lives in his physical body, that man can make his own, insofar as the soul expresses itself through the physical body, these powers are those of faith, love, hope. But now – Troxler says: faith, love, hope, as great and significant as they are for the life that the soul spends in the physical body, they are – this faith, this love, this hope – the outer shell for the soul's spiritual powers that lie behind them and that this soul will experience when it has discarded the body and passed through the gate of death.

While the soul lives in the body, it lives out – through the bodily organs, of course through the finer bodily organs – the power of faith. [But, says Troxler, this power can be experienced not only as the power of faith, but also – as Troxler believes – as spiritual hearing, as spirit-hearing, in such a way that the power of faith becomes the outer, physical shell for a spirit-hearing of the soul; this organ would allow itself to be experienced free of the body – a wonderful, great thought.]

And love, this bloom of outer physical life on earth, this highest development of outer physical life on earth, insofar as the soul lives in the physical body in earthly life: For Troxler, this love, this love-power, one could say, is the outer shell again for something that the soul has within, that envelops this physical body. And what Troxler now addresses as a spiritual sense, a spiritual feeling - as one today senses physical things with the physical - lies behind the power of love. When the soul is able to free itself from the body or passes through the gate of death, then its spiritual organs unfold. And as it hears through that which lies behind the power of faith, what resounds as facts in the spiritual world, so it is able to feel the spiritual facts and entities through its [“groping”] spiritual organs, which the soul extends out of itself. While when it lives in the physical body, the spiritual feeling powers, touching powers bring themselves as love to revelation.

And in a similar way, behind the power of hope, in the power of an expectant confidence in something, lies for Troxler, spiritually, what he calls “spiritual vision”.

Thus, Troxler knows that a soul dwells in the physical body of man, endowed with spirit-hearing, spirit-touching, spirit-seeing, and that this soul passes through the portal of death with these three powers, but that it is also able to experience, when it frees itself from its ties to the body, that which spiritually surrounds and envelops us.

And, for example, Troxler expresses how he thinks – and I would like to share this with you in his own words – and at the same time points out that he has certain comrades in relation to such a way of looking at the world. He points to these or those spirits. I would like to read one of these passages to you verbatim. He says:

"The philosophers of old distinguished a fine, noble soul from the coarser body (or in this they assumed a kind of shell for the spirit), a soul that had an image of the body, which they called a schema, and that was the inner, higher man for them. This view, even if it is only an explanation, was also held by most of the first great church fathers, such as Origen, Irenaeus, Lactantius, Tertullian, and Augustine. In more recent times, even Kant in Dreams of a Spirit-Seer seriously jokes about an entire, inward, spiritual man who wears all the limbs of the outward man on his spirit body. Lavater also writes and thinks in the same way; and even when Jean Paul humorously jokes about the Bonnese under-skirt and the Platner-esque soul-corset, which are said to be hidden in the coarser body rock and martyr's robe, we still hear him asking, “What is the use and origin of these extraordinary talents and desires within us, which, like swallowed diamonds, slowly cut our earthy shell? [Why was I stuck to this dirty lump of earth, a creature with useless wings of light, when I should rot back into the birth clod without ever wriggling free with ethereal wings? “The inner man,“ he says in another place, ‘this ’veiled God in nature,' is not himself of stone, like the latter.] In the stony limbs” — of man — “his living limbs grow and mature according to a way of life unknown to us. We could

”still cite a myriad similar ways of thinking and writing, which in the end are only different views and ideas in which [the one Evangelical-Apostolic idea is revealed,

"we could cite a myriad more similar ways of thinking and writing, which in the end are only different views and ideas in which [the one Evangelical-Apostolic idea is revealed that Paul expressed to the Corinthians , saying: “A body that the soul has quickened is laid down, and a body that the spirit has quickened rises, for there is a body that has been quickened by the soul, there is also a body that has been spiritualized. And in this is] the true, only teaching of the individuality and immortality of man.”

And now a remarkable – I would even say a decisive – thought arises for Troxler. He thinks something like the following. It is quite clear when you let his various writings sink in, especially his lectures on those subjects, which he had already written and delivered in 1835. The following thought is on Troxler's mind: There is an anthropology, a knowledge of man, he says. How does it arise – a knowledge of man? Man comes to know it by observing what can be observed of man with the senses and with the intellect, which is connected to the brain – that is how anthropology comes about. But this man who sees with the senses and observes through the intellect – in this man the higher man lives. And we have seen how clearly Troxler can express himself about this higher man. This higher human being, with his “supersensible sense” and with his “supersensible spirit”, can now also observe that which is supersensible and superspiritual in the other human being. In this way, just as anthropology arises in a lower realm, a higher science arises: the science of the spiritual human being - anthroposophy. And Troxler expresses himself about this in the following way:

"While it is highly gratifying that the latest philosophy, which [we have long since recognized as the one that founds all living religion and] must reveal itself in every anthroposophy, thus in poetry as well as in history, is now making headway, it cannot be be overlooked that this idea cannot be a fruit of speculation, and that the true personality or individuality of man must not be confused either with what it sets up as subjective spirit or finite ego, nor with what it confronts with as absolute spirit or absolute personality.

Troxler speaks of a foundation of an “anthroposophy” in contrast to “anthropology”!

And so one has the right to speak of the germs of that which must now be incorporated from the universe into the spiritual development of humanity as spiritual science. One has the right to speak of it in such a way that it is present as a germ in these personalities. These germs, however, ladies and gentlemen, are firmly anchored in German intellectual life, in keeping with its nature. I can only hint at how firmly these things are rooted in German intellectual life. And how German intellectual life, through its innermost development, cannot but produce them. Everywhere we look back, we find that this is firmly rooted in German intellectual life, and we can only hope that it can incorporate itself as a spiritual science into the future development of humanity.

Such a tone has been forgotten many times; it has faded away. But, dear ladies and gentlemen, it still exists! And it was able to live in the most diverse fields. Not only does it live, so to speak, in the spiritual heights, but wherever there was spiritual striving, there were also such endeavors as these. And the time will come when people will gain a new understanding of the deepest essence of German striving, and that this must be brought up again.

Much has covered up precisely this innermost part of the German being! This can be seen when one tries to seek out the German essence in very specific, particular, concrete areas. For thirty-three years, esteemed attendees, I have endeavored – forgive me for making this personal – for thirty-three years I have endeavored to show the significance of Goethe's Theory of Colors for a true knowledge of nature that penetrates to the essence of things, and the significance of Goethe's dispute with Newton, who is rooted in British nationalism!

But, as I said, it is not only external political life that has been encircled; the deeply, deeply influential, brutal foreign scientific attitude has come to such a pass that it is still a laughing-stock for the physicist to speak of the justification of Goethe's theory of colors! But the time will come when, in this field, there will be a deeper understanding and the chapter “Goethe vindicated against Newton” will be revived, precisely on the basis of the spirituality of the most Germanic nature; and it will be revived in a completely different way than one might have dared to dream of today.

One must then be able to bear the fact that one is regarded as a fool for representing in advance what must come, what must be recognized, when one is fully aware of it. But, as I said, this striving lives not only on the spiritual heights, but also in many ways in the German character. I could cite hundreds and hundreds of cases for this; one for many shall be cited, because we do not have time to cite many. One for many shall be cited: I would like to point to a small booklet published in 1856 by a simple pastor Rocholl in Sachsenberg in the Principality of Waldeck - a small booklet. It was published in 1856 and is called “Contributions to the History of a German Theosophy”. Today, one may find much of what is written in this little book fantastic; one may even be right in much of what is said when calling the little book fantastic. But this little book, published in 1856, shows Pastor Rocholl in an awakened, true spiritual striving that at least wants to penetrate world phenomena with a “supernatural sense,” with a “supernatural spirit.” And in wide-ranging spiritual views, an attempt is made to characterize how natural life and spiritual life, sensual life, are one, and how divine spiritual forces weave and work, and how man has the possibility to ascend to them.

The level of education and the depth of knowledge are the things that come to light in such phenomena, which, as I said, can easily be ridiculed. But we also encounter this in other areas and with other personalities. Here, I would like to draw your attention, most esteemed attendees, to a spirit who, unfortunately, is all too forgotten: Christian Karl Planck.

After the Swabian Vischer – the V-Vischer – referred to him in an essay, I tried again in more recent times, as early as the first edition of my “Welt- und Lebensanschauungen im neunzehnten Jahrhundert” (World and Life Views in the Nineteenth Century), to draw attention to this primordially German world-view personality, Christian Karl Planck. But what use is that today? People generally have other things to do than to look into the German character, or the most German character.

I can only give a brief description here of what Planck's German nature was. And in his case it was certainly grasped out of his German nature, what he presented. We will see in a moment how conscious he was of the basis of his world view. I will illustrate this with an example.

When people today look at the earth as natural scientists, they see it, let us say, as a geologist would see it. The earth is seen as it is built up from mineral forces, as known from geology. For Planck, such a view of the earth would not have been considered without higher world-view questions. For him, it would have been like looking at a tree and only wanting to accept the wood and bark, but not the leaves, flowers and fruits! It is clear to him that the leaves, flowers and fruits are part of what makes up the essence of the tree, and that anyone who only looks at the wood, bark and roots is not looking at the full tree. To Karl Christian Planck, this seemed to be an earthly consideration that is only held in the sense of geology.

For Planck, the full earthly consideration is not only an ensouled, but also a spiritual-soul being. And man, as he walks on earth as a physical human being, belongs to the earth, to the essence of the earth, which one has to seek if one wants to learn to recognize the earth, just as one has to see the essence of the fruits and the flowers and leaves together with the essence of the tree if one wants to recognize the tree in its essence; a worldview - I would like to say - genuinely spiritual and genuinely interwoven with life.

Christian Karl Planck wrote many books in an effort to gain recognition; he did not succeed! For example, in 1864 he wrote a book, his “Fundamentals of a Science of Nature”. And from this book I will read a passage to prove how much this Christian Karl Planck belongs to that forgotten, faded tone of German intellectual life - the German intellectual development that was conscious for some of the personalities who worked for him, as the work is from the primal power of German nationality. There Planck says in 1864:

“The power of deeply rooted prejudices from the previous view of his”

the author's

"Schrift entgegensteht, dessen ist er sich vollkommen bewusst; allein wie schon die Arbeit selbst, trotz aller Ungunst der Umstände, die zufolge der ganzen Lage und Berufsstellung des Verfassers einem Werke dieser Art sich entgegenstellte, doch ihren Durchführung und ihren Weg in die Öffentlichkeit sich erkauft hat, so ist er auch gewiss, that what must now first fight for its recognition will one day appear as the simplest and most self-evident truth, and that in it not only his cause, but the truly German view of things, will triumph over all still unworthy external and un-German conception of nature and spirit.

People who have different ways of thinking first see it as pure folly – then it becomes a matter of course. This is how it was with the Copernican worldview; this is how it was with everything that belongs to the development of mankind's worldview. And Planck says words that prove how he consciously penetrated from the German spirit to his spirit-based worldview. And he continues:

"What our medieval poetry has already unconsciously and profoundly foreshadowed will finally be fulfilled in our nation in the maturity of the times. The impractical inwardness of the German spirit (as Wolfram describes it in his Parzival), which has been visited with harm and ridicule,

1864, written before Wagner's Parsifal!

“Finally, in the strength of her unceasing striving, she attains the highest; she looks into the last simple laws of things and of human existence itself; and what poetry has symbolized in a fantastically medieval way in the wonders of the Grail, the rule of which her hero attains, that, conversely, receives its purely natural fulfillment and reality in the lasting knowledge of nature and of the spirit itself.”

Karl Christian Planck wrote this in 1864; he died in 1880. In the last years of his life he had written his Testament of a German, in which he summarized all the individual lines of his world-view. In 1912 the second edition of this Testament appeared; it did not attract much attention and was not much studied. One had other works to deal with, which had appeared in the same publishing house at the time! For example, one had to deal with a world view that is truly not one that has somehow emerged from the German character or is even related to it! You can read more about this in my book, “Riddles of Philosophy.” However, the passage in question was not written under the influence of the war; it was written long before the war. In 1912, people were too busy dealing with Henri Bergson – yes, he is still called Bergson today, Henri Bergson he is still called – to deal with this Henri Bergson, who, as I mentioned last time, tells his Parisians all kinds of slanderous things in prominent places of his intellectual work! Next time he will also do it in Sweden.

When you look at this Bergson: Let us highlight just one aspect of his philosophy, one aspect that does resonate with something that is truly being recognized today: the aspect where he says – I could of course highlight many other things, among other things – the beautiful sentence that has been so admired throughout Europe: that one can only recognize the soul if one comprehends it in its duration and in particular if one understands the sentence in relation to the essence of the soul “Duration endures”. I have had to read an awful lot about this infinitely ingenious sentence by Henri Bergson: “Duration lasts”. I have never been able to find it any differently than when one says “The wood is wooding” or “The money is moneying”. But let's ignore that.

A fruitful world view would only be achieved if one did not start in an abstract way, as some do, who actually start with the most imperfect beings and go up to the most perfect, and believe that they have a perfect derivation, but if one starts from the most perfect, from man, and places man at the origin, and then considers the other kingdoms - animals, plants, minerals - and considers them in such a way that they have arisen like waste from the overall flow.

Certainly, a good thought. But it is presented in a slightly distorted way by Henri Bergson. And what is essential: long before Bergson expressed it - I point this out in the second volume of my “Riddles of Philosophy” - this thought was expressed - as early as 1882 - by the German thinker Wilhelm Heinrich Preuss, most recently in his book “Geist und Stoff” (Spirit and Matter), but also in earlier books! There we find this idea powerfully expressed from the very basis that I have just characterized as the very basis of the German essence.

One can now assume two things: Bergson, who expressed this idea later, may not have known Heinrich Preuss – which is just as unforgivable in a philosopher as if he had known him and failed to mention that he got this idea from this source – one could believe the latter, now that it has come out that entire pages of Bergson's books have been copied from Schelling or Schopenhauer! However, this is a basic feature of the times, isn't it, to confront German culture, which appears “mechanistic” to him, and which he says has come down from its great heights and only produces mechanistic things.

I said it before: He probably expected that when the French shoot with guns and cannons, the Germans will come and quote Novalis and Goethe! He could hardly have expected that, could he? But he speaks of a “mechanistic culture”. I would like to know: is copying entire pages from German philosophers and then slandering them the opposite of the “mechanical”?

But we do learn a great deal in this field, and we have to find our way through these things. But the only way to find one's way, dearest attendees, is to try, as a person living in Central Europe today, to delve into that which, from a certain point of view, is able to unfold this Central European and, above all, especially the German essence to unfold, the power that must be present today in the physical world in an external way, so that in our fateful time the German can defend itself against all attacking enemies. This same power lives, expressing itself in a different way, in the German spiritual being. The two are intimately connected. The two cannot be completely separated. In the distant future, when the fateful situation of the Central European German people in this fateful time is judged, history will have to be spoken of in this way.

One needs only to consider a few figures, but these figures, which will speak to the most distant times, must come to mind when the following questions are asked: What, then, is actually confronting what is to unfold in Central Europe with the spiritual content just characterized? Not counting smaller nations: 741 million people encircle 150 million people in Central Europe! And do these 741 million people, who are facing the 150 million people, have reason to envy the ground on which these 150 million people stand?

One need only remember that this humanity encircling Central Europe owns 69 million square kilometers of the earth – compared to 5 to 6 million square kilometers of the Central European population! 69 million square kilometers compared to 6 million square kilometers in Central Europe! 9.5 percent of the earth's population is pitted against 47 percent of the earth's population! So half the world is being called out against Central Europe. That will stand out in history in simple numbers!

And how does this surrounding population, which does not even rely on direct combat but on starvation, how does this surrounding population view this population, this Central European culture, of which one says – the least one can hear –: The spirit – this spirit that is all around – fights against the raw material in the middle!

And this view, we find it in a certain modification also when we look across to the East. And there we find, as it developed throughout the entire nineteenth century, one can say from the simple Russian people, who are predisposed to something completely different - you can read more about this in my little book “Thoughts During the Time of War”, which will soon be available again; at the moment it is out of print. There we find that a Russian intelligentsia is developing from the Russian people – but one could also follow the development in other areas – that grows up to hold very, very strange views. Much of what is in my little book Thoughts During the Time of War would have to be repeated – and much would have to be added to it – if one wanted to even begin to characterize the trend that is taking hold in Russian intellectual life, the intellectual life of the intelligentsia, which draws from the belief that Central Europe in particular, but also Western Europe, is basically an aged, decrepit culture, and that it must be replaced by the culture of the East, that this culture of the East is young and fresh and must be brought into Europe because everything within Europe has become decrepit.

For example, we find – just to mention a few things, although I could of course talk about this for hours – we find, for example, as early as 1827, Kirejewskij indicates a tone that is then found again and again. Only, various things have been done to prevent the good Germans in particular from noticing this tone; sometimes strange ways have been sought to prevent the Germans from noticing this tone. One of these ways is this: after the lecture that I have given in various places about Tolstoy, no one will attribute to me the claim that I do not value Tolstoy precisely as a spirit of the very first order; but precisely with spirits of the very first order, whom one does not need to fight as spirits, one can find the characteristic peculiarities that develop in them out of their nationality. Now, even in Tolstoy's works of fiction, one finds this tone, this sense of the staleness and decrepitude of Central and Western European intellectual life. But, you will say, people have read Tolstoy's works, they can't possibly have forgotten that they found this in them!

Something strange is going on here. Until Raphael Löwenfeld published his complete edition of Tolstoy's works at the end of the 1890s – which is the most accurate – all earlier translations had deleted the passages that were directed against Germanness! All the works that Löwenfeld translated before the complete edition was published – and who had the complete edition by Löwenfeld in their hands? – all of Tolstoy's works that had been translated by others before that, were presented to the German people in this way!

In 1829, Kirejewskij said:

“The fate of every European state depends on the union of all the others; the fate of Russia depends on Russia alone. But the fate of Russia is decided in its formation: this is the condition and source of all goods. As soon as all these goods will be ours, we will share them with the rest of Europe, and we will repay our debt to them a hundredfold.”

You see what the background here is – to make Russia Russian and then generously assign to the individual what one wants to assign to him. And seriously: this tone runs through the whole of Russian intellectual life. And in a strange way, it appears in various places in more recent times. For example, in [Michajlovskij] there is a Russian spirit that takes this - as he thinks - strangely decrepit, crippled, brutalized intellectual product of Central Europe, Goethe's “Faust”, and says: What then is this Goethe's “Faust” actually like as a personality? Well, just as in Central Europe one strives for metaphysics, so Faust strives metaphysically. —- He needs the expression, this Michajlovskij: a metaphysician is a person who has gone mad with fat! I don't know how many metaphysicians one has come to know with this characteristic! But he regards Goethe's Faust as such a metaphysician, who has become alien to all human life.

But let us go to the end of the nineteenth century; there we find a mind like that of Sergius Jushakow; he wrote a book in 1885 that reflects much of what is currently in this Russian intellectual life: he despises Western Europe as something decrepit! He says, Yushakov: “Let us look across to Asia, where we find the fruits of European culture, which must be eradicated through Russia and replaced by something else. Let us look across to Asia, where we find these Western and Central European fruits of culture. There we find these Asian peoples, and it reminds Yushakov of an Asian legend that truly expresses what lies in the development of Asian peoples. He says: “These Asian peoples have expressed their destiny themselves by speaking of Ormuzd and Ahriman. Then there are the Iranian peoples, to whom the Persians and Hindus also belong; they have had to fight against the Turanian peoples, who are under the leadership of Ahriman. And as the people of Ormuzd, the Iranians, to whom the Persians and Hindus belong, have what they have conquered materially and spiritually through their culture, they have conquered it through the kindness of the good spirit Ormuzd against the evil Ahriman.

But then, according to Jushakov, the evil Europeans came and did not help the Asians to continue their Ormuzd culture, but came to take away from them what they had received under Ormuzd and to deliver them to the bondage and dangers of the Ahriman culture. Russia must intervene against this unpeaceful, unloving Western European culture. Russia must turn, says Yushakov, towards Asia and join forces with the Asian peoples languishing under Ahriman, in order to save them from the parasitism of Western European culture.

Yushakov says that it will be two powers that will join forces, two powers that express the greatest, most significant, and strongest cultural forces of the future. It will be two powers that will look towards Asia from Russia – I am not saying it, Yushakov is saying it; so if it sounds strange, read Yushakov! There are two powers: the simple Russian peasantry will join forces with the greatest bearer, with the noblest bearer of spirituality, with the Cossacks! Peasants and Cossacks will rescue the Asian population and the ancient Asian culture from the clutches of the Western Europeans. One day the world will owe this to Russia and its mission, which is made up of the deeds of the peasants and the noble Cossacks.

The book that Sergius Jushakow wrote in 1885 is called: “The” - yes, it is called “The Anglo-Russian Conflict”. And he characterizes the Asian peoples from a Western European point of view in terms of what they have suffered. He says, for example: These Asian peoples are viewed by Western Europeans – he couldn't take the Germans, so he didn't take the Germans – these Asian peoples are viewed by Western Europeans, he says, as if they existed solely

“to clothe themselves in English fabrics, fight among themselves with English weapons, work with English tools, eat from English vessels and play with English tinsel.”

And then Jushakow continues, summarizing what appears to him to be a great, pan-Asian ideal, so in summary, he says:

“England exploits millions of Hindus, but its very existence depends on the obedience of the various peoples who inhabit the rich peninsula; I do not wish anything similar for my fatherland – I can only rejoice that it is sufficiently far removed from this state, which is as brilliant as it is sad.”

I do not wish anything similar for my homeland, says Yushakov, a leading Russian, in 1885 – about England! It is probably on this path that we should seek that strange world-historical consequence – the forging of the alliance between Russia and England! For at first little was noticed of the current, of the mission to Asia, which should have come about under the influence of the peasants and Cossacks. For the time being, we can only note that Russia has allied itself with England and France, the latter of which have thus betrayed European culture in reality! It has allied itself in order to uproot the decrepit, decrepit Europeanness root and branch, at least that is what they said.

Dear attendees, it is necessary to speak out, as I said, without falling into the tone that is being struck around us, and anyone who is even a little familiar with this tone knows that today's tone has not tone of the English, French, Russians, without falling into the tone that is being struck around us today, purely on the basis of the facts, can point out what is going on within German intellectual life for self-reflection. There it is, after all, [that what lived in minds like Troxler, Planck, Preuss and so on, and in the minds of others – what was a germ, will also come to fruition as a flower and as fruit]!

However, through this tone of German intellectual life, which still resonates today, a realization must come to those of you who are present: intellectual observers of the world are not the impractical people that they are often made out to be by the very clever people – and especially by the very practical people. Because that is, after all, the general tone, isn't it, that one thinks: Well, people like Planck, like Troxler or like Preuss and so on may have very nice thoughts - but they don't have a clue about practical life. That's where the practical people have to go, those practical people who, in their own opinion, have a practical insight into practical life. Because the others are those impractical idealists!

Well, but I could also give you hundreds and hundreds of examples in support of the refutation of this sentence. Karl Christian Planck, for example, who was one of the most German of Germans, died in bitterness in 1880. And the dullards will no doubt say: something like megalomania sometimes emerges from the last thing he wrote - after time itself had driven him to a certain nervousness because he could not convey to his contemporaries what was in his heart. The dullards will even say: he became megalomaniac. But he died in 1880, and in 1881 his “Testament of a German” was already in print. It contained words that I will read to you now. So they were already written in 1880. Planck – about whom certainly quite practical diplomats, politicians and people who know everything about practical life will judge disparagingly – Christian Karl Planck spoke of the present war, of this war in which we are now embroiled. He spoke the following words in 1880. They were written by this “impractical idealist,” who was, however, a very practical thinker and who should have been put in a practical position, because the power that lives in the spiritual life also knows how to judge practical life correctly. This “impractical” Planck, who in 1880 wrote about the present war, which he knew would come, the words:

"No political cleverness, no love of peace on the part of Germany can prevent this hostile clash within the current merely national order. For the nature of the circumstances is more powerful than all cleverness; and already now, despite the friendly attitude of Germany and Austria, the hostile mood of the Russian East is only emerging all the more clearly because one could not give it a free hand in everything, but had to set a certain goal. And if it comes to a fight one day, then, however much we have to fight it for the good of Europe, the latter will not stand by our side, but as in the East, we will also have to defend ourselves in the West and in the South at the same time; on all sides, national jealousy will rise up against the new empire in their midst."

I ask you, how many diplomats believed – you can point the finger at them – much later, yes, much later, that Italy might still be dissuaded from participating in the war. I will only point out the one point. But these are the “practical” people, they have eaten practice for breakfast, lunch and dinner. But the unpractical Christian Karl Planck, in 1880 he characterized what happened in 1914, 1915 and so on, so that what he said back then has appeared again exactly in the real, actual facts!

Oh, one should listen to what a spiritual man creating out of the real depths of the German essence would be able to create if this German essence were to once fully consciously stand on its own feet – symbolically speaking.

But for this to happen, the present moment in world history must provide the right conditions. For the German spirit will also one day solve the problem for the world of the fact that it must be realized from within the German spirit what it means that power – the power of the incompetent, which crushes so many legitimate aspirations – is actually the ruling power in so many parts of the world! It is precisely in this area that the German spirit must have a healing effect. Without in any way seeking to flatter national pride, this can be emphasized in the present fateful hour from the facts themselves.

Finally, let us point out to you, esteemed attendees, how those who were steeped in this German essence, who know how to grasp it with their whole soul, with their whole heart, how they always experienced what has now taken place. I may, since I have spent almost thirty years of my life in Austria and had to go through the last times just at the end of these thirty years within the struggles that Germanism had to wage there, [since I was] in the midst of these difficulties of the German essence, I would like to draw attention to how naturally it lived in a spirit like Robert Hamerling, one of the most German spirits in Austria, one of the best spirits in Central Europe in general, how he expressed what lived in him so beautifully: “Austria is my fatherland; Germany is my motherland!” These words express a vivid sense of the spiritual reality that has forged Germany and Austria into this Mitteleuropa out of necessity in these difficult times. But such minds as Robert Hamerling's not only grasped such a thing in its depth, in its full depth, but also experienced it, esteemed attendees. This is particularly evident when you look at Robert Hamerling – not, of course, in the poem that has been distributed and which so many people have fallen for, even quite clever people have fallen for it, it is, of course, a forgery, the prophetic poem that has now been widely published in the newspapers – I don't mean something like that, of course! Anyone who knows Robert Hamerling even a little recognizes it as a fake from the very first lines. But in Robert Hamerling's work, there are enough clues to see how this Mitteleuropa lived! In 1862, he wrote his “Germanenzug”. Let us highlight the “Germanenzug” from the many. In 1862, he wrote in his “Germanenzug” how the ancestors of the Germans moved among the Germanic peoples from Asia - this is described to us in a wonderful mood , as they camp there - it is evening - how they camp there still in Asia; it is a beautiful evening atmosphere: the setting sun, the rising moon, the Teutons are asleep as they move across. Only one is awake: the blond Teut. And above him appears the genius of the future Germans and speaks with him. And that which one must cite as a fundamental trait of the German striving for knowledge - the genius speaks with him, with the blond Teut of this German future - is expressed by Robert Hamerling through the genius of Germanness to the blond Teut. I would like to say: the beauty of what is a German trait is already evident in the “Philosophus Teutonicus”, in Jakob Böhme, where this Jakob Böhme regards all knowledge in such a way that this knowledge, insofar as it comes from the German mind as knowledge, is at the same time a kind of worship. Jakob Böhme says so beautifully:

"When you look at the depths

, he means the depths of the blue sky

“When you look at the depth of the sky, the stars and the earth, you see your God, and in the same you live and are you too. And the same God reigns through you and also reigns you.” “You are created from this God and live in the same. Also, all your knowledge stands in this God, and when you die, you will be buried in this God.”

This mood also lived in Robert Hamerling when he let the genius of the German spirit speak to the blond Teut:

"To whom will the word break out of the depths of the soul one day
Like your people, so rich, so delicate, so powerful?
Who breathes so solemnly into the strings of the searching thought to the stars
so boldly and strives and fights on all paths?
Whom leads so high, so deep his urge, his foreboding?
Who grasps so faithfully the near as the far?
Where does every earthly and heavenly zone
reflect itself as in your thinking, O Teuton?»

This mission of the German character - Robert Hamerling was already aware of it at the time he wrote his “Germanenzug” (The German Character).

To see clearly the full world-historical, the all-embracing world-historical significance of this German nature – one can indeed look across to Asia in a different way from that in which Yushakov did: there one sees these Asiatic peoples, how they once, in primeval times, aspired upwards to the spiritual worlds. They brought it from India; they did it by sinking and muffling everything that forms the basis of the human ego, the center of the human being, into a kind of dream life. And by muffling the ego, they created something within themselves that arose out of a dream life, which introduced them to the spiritual that permeates and lives through the whole world. This world cannot and must not arise again as it was, as a witness of what remained from ancient times over there in Asia; for after the greatest impulse that earth-dwelling humanity could experience, the Christ-impulse, had broken into the development of earth-dwelling humanity, something else must come than this former elevation to the spiritual world.

And this other - with the same inwardness, deep inwardness, with which the spirit was once to be experienced in the ancient Orient, with the same inwardness it is to be experienced again through this other; but this other is to develop in the exact opposite way: The ego is not to be paralyzed, it is to be strengthened, it is to be invigorated - precisely by rising up, by living to the full, Fichte, Schelling and Hegel, want the other spirits, who are rooted in the depths of German intellectual life, to penetrate into the spiritual world: And so this German essence is to give the Orient what it once had in the form of profound inwardness in pre-Christian times; it is to give the German essence in a new way, as it must be given in the post-Christian era.

This was already clear to Robert Hamerling when he had the genius of the Germans speak to the blond Teut, the leader of the Germanic peoples, in his “Germanenzug”. Robert Hamerling draws attention to the fact that all cognition in the German is to be a kind of worship, that the German wants to know himself in such a way that he knows himself as born out of the divine-spiritual powers, living in the divine-spiritual powers, and being buried again with the divine-spiritual powers.

That is why Robert Hamerling lets the genius of Germanness speak these beautiful words to the blond Teut:

"But however proudly you may strive, high above other swarms, you will still keep a blazing, ancient, sacred fire: the dream-filled drunkenness of God, the blissful warmth of the heart of Calm existence
This holy ray, a temple fire, free of smoke, with pure flame, will glow in your chest and soul, remaining your pilot and your rudder! You strive only because you love: your most daring thought will be devotion that wants to sink into God."

So the one who, as a Central European German, feels at home in the intellectual life of Central Europe, which I have tried to characterize today, also in one of its faded tones, in one of its forgotten intellectual currents, but precisely in the intellectual current that shows which seeds, which roots of a striving for the real, for the real spirit, are anchored in German intellectual life.

The insight that this is so will always give the one who recognizes and feels German essence within himself the justified conviction: Whatever arises from the 68 million square kilometers around against what lives on the 6 million square kilometers, whatever has such roots, such germs, will bear its blossoms and its fruits against all enemies in the way and as they are predisposed in it! This hope, this confidence and also this love for the German essence is precisely what characterizes anyone who truly recognizes the German essence.

Let me summarize in four simple lines by Robert Hamerling, after I have tried to characterize such a Central European spirit to you. Let me summarize what can arise in the soul from an objective observation of the German character and immersion in this German character today, in the face of our difficult, fateful events.

I believe that these four simple lines, with which I would like to conclude today's reflection, these four simple lines by Robert Hamerling, which state that it is true, that not only out of national overheating, but out of objective knowledge, it may be said:

“And if ever the day
proves hostile to the German name,
from sea to sea
the German spirit will find its way.”

Human existence is at a number of different levels of consciousness today. The ordinary state is the one in which we are from waking up to going to sleep. In this state we perceive things through the senses and develop ideas based on our sensory perceptions. The physical world exists for us because of this, and our powers of soul, our thinking, feeling, will intent and actions relate to this world.

Two other states of consciousness regularly take the place of the one above—dream-filled sleep and deep, dreamless sleep. These are often referred to as ‘unconscious’, but the term masks the true situation. In reality they are merely different kinds of consciousness. We might call them dimmer forms of consciousness.

Dream-filled sleep does not present objects, the way waking daytime consciousness does, but images which arise in the soul and pass away again. In the light of our ordinary consciousness, these images may seem highly confusing, yet if we gain clarity about their essential nature they can take us more deeply into the nature of the world. The way they present themselves in the soul’s night-time life cannot provide a proper basis for perceptive insight into them. This only arises for someone who develops his higher powers of insight, as described in this book,¹ which will give him insight into the worlds that lie beyond the one perceived by the senses. In this chapter, a description will be given of the true facts relating to those higher worlds. Anyone who follows the way that leads to insight into these regions will then also find these facts to be true.

The first thing to strike one when it comes to the world of dreams is the allegorical character of its images. This can emerge clearly if we pay reasonably subtle attention to the colourful richness and variety of dream events. This world, which passes fleetingly through the soul, offers all intermediate stages from simple allegory to dramatic event. You dream of a conflagration; you wake up and find that you had gone to sleep by the lamp. The light of the lamp was perceived in your dream, not the way it appears to the senses in the ordinary world but as an allegorical conflagration. Or you dream that you hear a group of horsemen ride past. You wake up, and the sound of the horses’ hooves merges into the striking of the clock which has thus found an allegorical form. You dream of an animal scratching the side of your face. You wake up and find that you feel pain in that area; this pain had found its own allegory in your dream. A longer dream might be something like this. Someone dreams he is walking through woods. He hears a sound. As he moves on, someone emerges from some bushes and attacks him. A struggle ensues and the attacker shoots. At that moment the dreamer wakes up and finds that he has just knocked over the chair beside his bed. The chair hitting the floor had been transformed into the allegorical action in his dream consciousness. External events or also internal ones, as in the example of the scratching animal, may be perceived as allegories through the dream. Affects and moods may also take this form. Thus someone may have an oppressive feeling that something unpleasant is going to happen during the next few days. In his dream the feeling comes to expression in that he finds himself in danger of drowning.

The above examples characterize two qualities of dream-level consciousness—an image nature and something creative within this. Our daytime consciousness does not have this creative quality. It presents the objects that surround us the way they are in the physical world outside. Consciousness at dream level adds something which comes from a different source.

What causes this source to open up? Nothing else but that the function of the senses, on which daytime consciousness depends, has ceased in sleep. It has fallen silent, which is evident from the fact that the human being no longer has self awareness. This self-awareness is bound up with the function of the physical senses; when these fall silent, it goes down into an abyss. In the science of the spirit we refer to this by saying that the human soul has withdrawn from the physical world. Unless you want to insist that human beings cease to exist on going to sleep and are recreated on waking up, you will not find it difficult to realize that in their sleep human beings exist in a world which is not the physical world. This world is called the astral world. For the moment readers may take this term to be a name for the world of which human beings get something of an idea through their dreams. Other chapters in this book will give the term its full justification.²

In their dreams, human beings are in the astral world. The realities and entities of this world appear in images. The conscious mind perceives these images; but human beings have no self-awareness. An analogy from everyday life can give an idea of what the situation is. Human beings only perceive the world around them in so far as they have the organs for doing so. If they had no ears there’d be no world of sound for them, nor a world of light and colour without eyes, and so on. If human beings were to develop a new organ in their bodies, something completely new would also appear in their environment, just as light and colour appear as something completely new for someone who was born blind and has had an operation.

Just as the human physical body perceives the physical world through its organs, so does another body—a soul body—perceive the other, astral world through its own organs when we dream. It is merely that there is no self-awareness with this body. self-awareness is outside the human sphere when we are in this state.

If it were impossible for human self-awareness to arise in this state as well, we would never be able to see through the conditions which pertain here. It is however possible with the higher training, also called initiation, which has been mentioned above and is described in this book. With it we learn to develop organs in the astral body when we are in the dream state, and these are similar to the organs our physical body has for the perception of the physical world. Once these organs have developed, a self-awareness arises during the dream which is similar to the self-awareness we have in our waking life. Once this level of existence is reached the whole world of our dreams will also change to a considerable degree. It will lose the confusing richness of variety which it has in the ordinary sleeper, with an inner order and harmony taking its place which is not just the equal of our ordinary physical world but goes well beyond it with regard to these qualities. Human beings then realize that another world has always existed around them, just as the world of light and colour exists around someone who is blind. They merely were not able to see it because they did not have the organs for it, just as a blind person cannot see the world of light and colour before his operation. The significant moment when the astral organs of perception begin to function in a person is called the ‘awakening’ or ‘rebirth’ in occult science.

At this moment of awakening the individual finds himself surrounded by a higher world where things he knew before in the world of the senses have different qualities and, what is more, facts and entities exist that were unknown to him before. He will now also realize that this other world holds the images out of which the objects in the world perceived through the senses take form. It is not a bad idea to compare the way in which the physical world arises from the astral world with the way ice forms in water. Just as ice is transformed water, so the physical world is transformed astral world. And just as water is always in a state of flux, so we have the astral world as a constantly changing world of images which lies behind the physical world. The astral forms do not have the firm definition and contours we know in the ordinary world. Everything is in flux and changing. And a physical object or entity only arises as if such a flowing image were to be frozen, in a way, for a moment. Anyone wanting to apply the ideas of the physical world with its clearly defined outlines to the astral region would merely show that he does not have real insight into this world, which is of a completely different kind.

Just as the entities of the physical world are embodied in a physical body, so are the astral images a reflection of entities which do not enter into the physical world. They come to expression in a different kind of matter than does the human being living in the physical world and coming to expression in flesh and blood.

What is the nature of this astral matter? It is indeed a form of matter which human beings also have in them. It is merely that in waking everyday life it is covered over, as it were, by ideas based on the world of the senses. Human desires, wishes and dislikes, sympathies and antipathies relate to the things perceived through the senses. People desire one object and reject another. It is nowhere else but in these desires, wishes and dislikes that the source must be sought on which the state of consciousness we have in our dreams also draws when objects are transformed into allegories. The self-awareness we have by day gives our desires and wishes the nourishment they require, taking it from perceptions gained in the outside world. If the activities of the outer senses fall silent, a different, creative power comes into play and creates the images from material consisting of wishes and desires. In occult science it is said that the dreaming human being is in an astral body woven of wishes and desires and that the physical body is then without self awareness. As to initiates, or those who have been awakened, they, too, have left their physical bodies, but their self-awareness resides in their astral bodies. Just as the physical body is able to convey perception of physical things because its organs are made of the same material as the physical world, so is the initiate able to perceive the entities of the astral world because he has organs made of the material of the wishes and desires in which those entities come to expression.

The difference between non-initiates and initiates is that the astral world does not become visible to the former as an outside world, whilst it does so for the latter. This astral world remains mere inner world for those who are not awakened; they live it in their wishes and desires; but they do not see them. The initiate does not merely feel a wish; he perceives it as an object in the outside world, just as someone who is not awakened perceives tables and chairs.

The ordinary world of dreams is, however, only a faint echo of the world perceived by the initiate. This is inevitable, as there is no self-awareness involved. Yet where is our self-awareness during a dream? It has withdrawn to a higher world where initially the human being does not exist as such. Our relationship to that world may be shown in an analogy. Think of a human hand and a tool held in that hand. For as long as the hand is holding the tool the two are a whole, as it were. The latter does what the former decides. However, as soon as the hand puts the tool aside, this is left to itself; the movements of the hand merely express the will of the individual to whom the hand belongs. The physical body in daytime waking life should thus be seen as the tool of a limb belonging to a higher spiritual entity. If this extends a limb, as it were, into the physical body, sensory functions and hence self-awareness arise in that body. self-awareness ceases when the limb leaves the body. The inmost essential spirit of the human being, which is capable of self-awareness, is thus a part of a higher spirit which is extended, as it were, for periods of time and clothed in the physical body. We can get an even better idea of this if we consider the extension to go hand in hand with a tying-off process, as if a drop were to separate out from the higher spirit in our waking hours which is then absorbed again during sleep. In their waking hours, human beings are not aware of their connection with a higher spirit; they are thus truly cut off from it. During sleep, they have to be without self-awareness, for it then withdraws into the higher spirit; this absorbs it, and it rests within it.

The world of images vanishes in dreamless sleep. The physical body then seems to be lying there wholly without conscious awareness; in reality, however, its state of conscious awareness is merely one that is dimmer than the one it had in dream-filled sleep. The power to produce images has also left the physical body. Because of this, only the insights gained by individuals who have been awakened can provide insight into this state. Those who have not been awakened lack perceptions of it. For someone who has been awakened, however, the image-producing body, which before this was still loosely connected with the physical body, shows itself to have been lifted out of it. And it is not inactive now but serves to restore the energies of the physical body, which show themselves to have been exhausted when we are tired, doing so to the required level. This explains the refreshing effect of sound sleep. Tired, the physical body falls asleep. At this moment it hands its self awareness over to higher spirits. In the in-between state of dream-filled sleep the soul is still loosely connected with the physical body. The characteristic aspect of this soul is its creative nature. From the moment of waking up, it begins to use its creative powers to make perceptions mediated through the senses part of our inner life. On falling asleep, there are no more sensory perceptions of the outside world. In the in-between state of dreaming the creative element is still active, transforming itself into the allegorical images I have described; then the allegorical images also cease to develop; the soul turns the whole of its creative power to the body, on which it now works from the outside.

Anyone wishing to set the insights presented in occult science aside, would have to realize the nature of the soul’s night-time activity simply from the fact that we feel refreshed when we wake up in the mornings. Daytime life has inharmonious, chaotic qualities. Things from the physical surroundings influence human beings from all sides. First one thing enters into their inner life and then another. This brings the inner creative powers out of the order which is theirs by nature. Order and balance is restored during the night. The soul restores order and harmony. With the life we live by day the physical body gradually comes to look like a body of air with wind currents passing through it from all sides, with different parts of that body of air showing irregular relative movements. On waking up, the physical body may be compared to a body of air set in regular oscillation by the rhythm and harmony of a piece of music. And initiates do indeed perceive the work the soul does on the body during sleep as though it were a penetration with sound. In their sleep, human beings enter into the harmony of the inner life. This is the very harmony out of which they were created. Before the physical body first opened up to the outside world through its sense organs, it was wholly under the influence of this harmony which differentiated it. This is the harmony of soul, the music of the soul, which passes through the whole world. Human beings are surrounded by its sounds just as they are surrounded by the images of which I spoke earlier. This image world is the perceived real environment for those who achieve awakening through inner training, and at an every higher level this is also true for this third world. Sounds begin to arise around them. And in these sounds, the meaning of the world becomes apparent to them. Just as the form of the physical world has arisen from the images, so were these forms given their inner meaning and nature out of the sounds I have described. From this point of view all things are sound become form.

When awake, therefore, the human being is made up of three bodies:

1. the physical body, which perceives the physical world through organs implanted in it from the outside world and which encompasses self-awareness;

2. a body which has an inwardly mobile image character; its images are at the same time the archetypes of the physical body, the firmly defined forms of which have arisen, as it were, by becoming still and frozen out of the continually changing images of the second body;

3. both the physical body and the image body are filled with a harmony of sound, which is a third body. In dream-filled sleep the soul withdraws from the physical body; it remains connected with the other two bodies, sounding throughout the sound body and filling the image body with images. The latter influence the physical body and impart to it dream images that are like shades. In dreamless sleep the soul is connected only with the sound body; the part of it which was in the physical body during waking hours is now outside it and works on it from the outside. This activity which flows from the soul to the physical body produces a level of consciousness which is so dim that the human being does not perceive it.

These in fact are three states of consciousness for the physical body—daytime waking consciousness, the dream state and the dreamless sleep state. The dimness of the last two clears for the initiate; thanks to this he lives in higher worlds just as the unawakened live in the physical world around them in daytime waking life. This gives us five states of consciousness, and in progressive order of clarity they may be listed as follows:

1. the dreamless sleep state
2. the dream-filled sleep state
3. daytime waking consciousness
4. the initiate’s image level of conscious awareness
5. the initiate’s level of conscious awareness in sound

If we consider that initiates reach the last two levels as a stage of higher human development with their training in occult science, we realize that daytime waking consciousness is a level which is higher than the two which lie below it and has therefore developed from them. This is taught in occult science. There we learn that in a far distant past the human being went through a stage of evolution where he had only a dim sleep level of consciousness without any dream images; he then rose to a dim state of dream-filled consciousness before he finally arrived at the daytime waking consciousness he has today. Someone preparing for initiation takes this line of evolution further. He develops the two higher forms of conscious awareness.

There is an even higher level of conscious awareness which an initiate may reach. It is evident from the above that at the level of awareness of sound the soul is still connected with the human body. This connection may, however, cease altogether. The soul can leave the body altogether. An initiate learns to do this. If he still wants to perceive something at that point he must have developed organs of a still higher kind. When that is the case, the meaning of the world comes to direct expression in his environment, without sound to mediate it. This level of awareness, which for the time being we’ll call the highest, is called spiritual awareness, or consciousness in pure spirit. If we go back to the list above, this level would have to correspond to a state for the human being where consciousness is even duller than in dreamless sleep. This is in fact the case, in general terms. Human beings of the present age are not yet able to live out this state in reality. The soul would have to be completely out of the body; a wholly soulless state would have to interrupt dreamless sleep. This would in fact mean that the physical body was completely given over to itself, that is, temporarily dead. This is something to which the physical body must not be exposed lest it run the risk of being no longer capable of receiving the soul into itself.

In evolution, however, this state did indeed precede the level of dreamless sleep consciousness. The complete sequence of human levels of consciousness is thus the following:

1. a low level of consciousness, the dimmest of all
2. the dreamless sleep state
3. the dream-filled sleep state
4. daytime waking consciousness
5. the initiate’s image level of conscious awareness
6. the initiate’s level of conscious awareness in sound
7. spiritual awareness

At the present time, the living human body has only advanced to the fourth level. Initiates can reach the higher kinds of consciousness. These also take them into higher worlds. Human evolution should be thought of, however, as the physical body itself evolving in the first three stages, having now reached a level where it still shows two other forms of conscious awareness in sleep which are remnants of earlier stages. The first stage has become completely obscured in the course of evolution. The three higher stages for initiates cannot yet come to expression in the physical body at the present time because it cannot develop organs for it. They are prophetic advance evidence of forms which the physical body will assume in future.

If we take the above as our basis for getting a real picture of the world as it is today, it is seen to be fourfold—firstly the physical world perceived by the physical senses, then a world of images which surrounds and penetrates this, furthermore a world of sound which is present in every part of those other two, and finally a spiritual world which lies behind it all.

This world was preceded by one in which man lived as in a dream. At that time the condition of his physical body was like the one in which he finds himself in his dream-filled sleep today. His surroundings were like a panorama of shifting images. Nothing was clearly outlined. This condition was at the time interrupted by another which is like our dreamless sleep today, and this in turn gave way to one which can no longer be realized today and was filled with the level of conscious awareness given as the first in the list above.

In a world that existed even earlier, man could not rise to living experience of dream images. The highest level of consciousness was that of dreamless sleep. This condition was interrupted by the lower and most dim consciousness which today has already become obscured; this in turn by a condition which has lost all significance where present-day evolution is concerned.

In the first world of which we hear in occult science, man also did not have the dull consciousness of sleep; the first of the states described above was then the highest; two others which do not come into consideration today, alternated with it.

Thus we look back to evolution in a far distant past; we perceive four stages which the human physical body has gone through. We also look into the future, when the three levels of higher consciousness which today can be reached by initiates will come to realization in the physical world. Our world will yield to a future world where human physical bodies will have organs by which a human being will be able to perceive an forever shifting world of images whilst also having self awareness, and will indeed see himself as such a world. Beyond this we perceive a world where the images will be filled with harmonious sounds expressing their inner nature. Finally we perceive a world that is spiritual by nature but will have poured its spirit out into physical nature.

This is how the evolution of the world is presented in occult science, a world in which humanity goes through its consecutive stages.³ These stages are given names which have also been applied to the planets which surround the world.⁴ The stage of development where man was still at the dimmest level of consciousness is called Saturn evolution; the second stage, when man lived in a dreamless sleep level of consciousness, Sun evolution; the third, when the dream level of consciousness arose, the Moon stage; the fourth, which is the present one, with man having fought his way through to clear daytime conscious awareness, Earth evolution. And the stages for the future, when the levels of higher consciousness which initiates are able to reach now will come to physical expression, are consecutively called Jupiter, Venus and Vulcan evolution.

The distinction between the levels of consciousness initiates have and those which humanity will have during those future Jupiter, Venus and Vulcan evolutions lies in the fact that the former must rise to higher worlds in order to live in those states of conscious awareness, whilst future humanity will have them in the physical world. This is because in the case of present-day initiates appropriate organs of perception are created out of the powers of those higher worlds; in future, organs which will be their equal will arise for physical bodies out of the physical environment. The human being can perceive the world around him which provides the material for his organs. In future the physical environment will have creative powers which at present belong only to the higher worlds. We can therefore see the evolution of the world to be such that higher and higher worlds are physically embodied in succession. The Earth is the fourth embodiment. Its physical differentiation is such that it is able to impress the organs for clear daytime consciousness in the organism. In the terms of occult science it evolved from a different physical state where it was only able to impress organs for dream-level consciousness in the body. This state is given the name ‘Moon’. The Earth thus developed out of this Moon by acquiring a new faculty, and that is to develop the organs for daytime waking consciousness. The ‘Moon’ had arisen from the ‘Sun’. What has now become ‘Earth’ was therefore ‘Sun’ at that time. In occult science the term ‘Sun state’ is used for the state where the cosmic body which is in that state is able to create only the organs for dreamless sleep consciousness in a human body. And before the Earth was ‘Sun’ in this sense, it was at the ‘Saturn stage’.

What gives such a cosmic body the power to create the requisite organs in the human body? It would never be able to do this if it were not that these organs were first created in human beings who were ahead of their time with regard to higher worlds. By developing Jupiter organs in advance, today’s initiates are creating the possibility for the image world around us to assume physical character. Images become rigid and assume physical bodily nature because the forms they will assume exist first of all in the spirit. Initiates thus come to reshape the cosmic body on which they dwell. The creative powers which later on will call the objects of humanity’s physical surroundings into existence shine out from them, as it were.

This is how the initiates of the Moon stage created the physical form of the Earth in the spirit before it became physical earth. They perceived the Earth as their object of a higher world.

In occult science, seven great world cycles or periods are known through which the entity is going which at its fourth level is Earth. Each period has to do with a higher development of the human body. From this insight, occult scientists see 'four-foldness’ as something which characterizes the present stage of world evolution.⁵ This refers, for instance, to the ‘four elements’ known to Pythagoras and his school. Four is the number of the ‘macrocosm’, that is, the world which humanity presently inhabits. This has raised humanity to the fourth level of conscious awareness.

The human being is seen as ‘microcosm’ in relation to this ‘macrocosm’ in occult science. His soul already holds the potential for the future physical ‘macrocosm’. He is therefore in the process of expanding his inner ‘microcosm’ into ‘macrocosm’. The creative womb for the latter lies in him. From this point of view, the soul is seen in occult science as a creative seed for the future, an ‘inner’ principle which seeks to come to realization in something that will be something ‘outer’.

To be able to be creative in the outer world this soul must first grow mature. It must have living inner experience of the things to which it will later give outward form. Before the soul had the ability, for instance, of impressing organs for clear daytime consciousness on the physical body, it had to go through a sequence of developmental stages where it gradually acquired this ability. Thus it had to have living experience of the first state of consciousness in itself before it was able to create it; and the same holds true for the other levels of conscious awareness. These stages of development which precede the creation of the different kinds of conscious awareness in the soul are called levels of life in occult science. There are therefore seven levels of life, just as there are seven levels of consciousness. Life differs from conscious awareness in that the former has inner character, whilst the latter depends on a relationship to the outside world.

With reference to the Earth we can say that before the clear daytime state of consciousness developed on it in the human body, this cosmic body had to go through four states which may be seen as four states of life

The levels of the soul’s living experience are found if we think of the outside world as it is perceived in the states of consciousness, being made part of inner life. First we have the dimmest state of consciousness which comes before dreamless sleep. In the latter, the soul works on the body to harmonize it; the corresponding state of life is harmonization of one’s own inner life. It therefore fills itself with a world of sounding movement. Before, in the dimmest state of living experience, it was within an unmoving inner life of its own. It entered wholly into feeling this in an indifference that knew no differentiation. This lowest state of life is called the first elemental world.⁶ Here, matter is experienced in its original nature. Matter begins to stir and move in all kinds of different directions. Self experience of this mobility is the first level of life and the first elemental world. The second level is reached when rhythm and harmony arise in those movements. The corresponding level of life consists in inwardly becoming aware of rhythm as sound. This is the second elemental world. The third level develops as the movements become images. The soul then lives within itself as though in a world of images that take form and dissolve again. This is the third elemental world. At the fourth level the images assume definite form; individual elements emerge from the shifting panorama. This means that it is no longer only inner living experience, but can be perceived outside. It is the world of outer bodies.

In this world we have to distinguish between the configuration which it has for man’s clear daytime consciousness and the configuration which it experiences within itself. The body truly has living experience within itself of its form, that is, of matter in regular configurations. At the next level, this mere experience of form is overcome; its place is taken by living experience of changing form. Configuration arises and changes. It would be reasonable to say that at this level the third elemental world shows itself in a higher configuration. In the third elemental world the movement from one configuration to another can only be experienced as image; in this, the fifth world, image progresses to becoming a solid external object, but this external object does not come to an end in the form, for it keeps the ability to change. This is the world of growing bodies that reproduce themselves. Its capacity for change shows itself in that very growth and reproduction. In the next world the ability is also gained to have living experience of the way the outer influences the inner. It is the world of sentient entities. The final world to be considered is one with not only inner experience of things outside but of sharing in their inner experience. This is the world of shared inner experience. The sequence for the levels of life is thus as follows:

1. dim living experience of matter
2. living experience of inner movement
3. living experience of inner configuration
4. living experience of definite boundaries
5. living experience of changing form
6. living experience of influence of the outside world as sentience
7. sharing in the living experience of the outside world

The living inner experience of the soul has to be preceded by the creation of this life. For we cannot have living experience of anything unless it exists. If living inner experience is called soul element in occult science, then the creative element is referred to as spiritual. The [physical body] perceives by means of organs; the soul experiences itself inside; the spirit directs creative activity to the outside. Just as seven soul experiences preceded the seven levels of conscious awareness, so do seven kinds of creative activity precede these experiences in the soul. What corresponds to the dim experience of matter in the creative sphere is the creation of matter. Matter is flowing into the world there in an indifferent way. This sphere is called the sphere of formlessness. At the next level matter differentiates and its parts enter into relationship with one another. We then have different forms of matter which combine and separate. This is called the sphere of form. At the third level matter no longer needs to relate to matter itself; instead, forces develop in matter, forms of matter attract or repel one another, and so on. This is the astral sphere. At the fourth level matter is configured by forces around it; at the third level these had merely regulated external relationships, and now they work into the inner aspect of entities. This is the physical sphere. An entity which is at this level reflects the world around it;⁷ the forces of that world work on its differentiation.

Further progress means that the entity not only becomes differentiated inwardly in tune with the forces of the surrounding world but also gives itself an outer physiognomy which bears the imprint of this surrounding world. Whereas an entity of the fourth level was a mirror reflection of its surroundings, an entity of the fifth level expressed this surrounding world in its physiognomy. At the sixth level, physiognomy becomes something that flows out. An entity at this level creates things in its surroundings just as it first created itself. This is the level of configuration. At the seventh level configuration becomes creation. The entity which has reached this level creates forms around itself which are on the small scale what that surrounding world is on the large scale. It is the level of creative work.

The evolution of the spiritual principle thus proceeded like this:

1. formlessness
2. giving form
3. embodying strength
4. configuration in accord with the forces of the surrounding world
5. capacity for physiognomic expression
6. power of configuration
7. creative ability

When Saturn evolution began, the human body was at the level of formlessness. It had to struggle through to creative ability before a soul was able to have its first, living experience of matter in it. This means that the body had to evolve through the seven levels of creative activity; after that, its soul was able to live in all parts of it. The soul then had to reach a point where it can impart its inner movement to the seven forms of the body. The first time the body went through its seven forms it was still quite lifeless itself. It was only at the seventh level, where the body became creative, that its life awoke. And it had to awaken now, for the body expended matter in the process of creation. This the soul had to replace. Then a second cycle started. The matter flowing into the body as a replacement itself went through the seven levels from formlessness to creative ability. Once it had reached that point, the soul no longer limited itself to the living experiences that came with the movement of the matter as it came flowing in but began a new level of life. Having become creative itself, the matter flowing in began to fill the body inwardly. Before, it had always only replaced what had been expended; now it settled in the body. And once again it went through all levels from formlessness to creative ability. It would first be formless when deposited in the body, and then gradually progress to forms, develop powers, configuring structures, giving them physiognomic expression, and so on. During the whole of this cycle the soul went through its third level of life. It harmonized this inner differentiation and made good any disorder that had arisen through the inner processes. Having thus created inner configuration, matter then let the outside world influence it at the fourth level. It was able to do this, for the soul which dwelt in it had now become ready to live with dim awareness in impressions coming from outside and thus restore to order any disorder caused by the outside world. In the next cycle the body no longer just differentiated itself; it assumed a new configuration under the influence of the outside world. The soul had gained the ability to regulate the process of transformation. Then a cycle came where the body perceived the influences of the outside world by being sentient of them. The soul was again the regulator at this level of existence. The body had then reached its final level; it was able to have living experience of the outside world. The soul had reached the point where it anticipated a future level, which would be the next level of conscious awareness in what for Saturn existence was a higher world. It was thus going through the dreamless sleep state in this last Saturn cycle. And in the first Sun cycle it transferred this to the physical body.

It can be seen that during the Saturn period the physical human body went through a physical stage seven times. Each time it arrived at such a stage, the soul had reached a higher level in its living experience. At the seventh stage it went beyond Saturn evolution, so that its inner experience pointed to the Sun stage.

When the Sun cycle began, the physical body had reached the point where it was able to take its own configuration in hand. Before, the soul had regulated configuration; now the body had its own configurer in it. This we call the ether body. The soul was then no longer in direct connection with the physical body; between them was the ether body, acting as a mediator. The soul’s experiences were now the ether body’s, just as before they had become the physical body’s. This ether body now must first of all go through the seven form states from formlessness to creative activity. Working to configure the physical body, the ether body was all the time losing tone. And this was continually regulated by the soul. Sun evolution went through seven physical stages in this way. At each stage, the soul had reached a higher level; at the seventh it began to anticipate a new state of conscious awareness. Still sharing the experience of the ether body as it became the creator of new structures which were in the image of the whole Sun world, it did already sense inwardly a world of images surging up and down within it.

In the first Moon cycle it transferred this world of images to the ether body and this then configured the physical body according to those soul images. Whereas at the Sun level the ether body came between physical body and soul as a configurer, so the body of images I have characterized now found its place between ether body and soul. In occult science it is known as the sentient body. For as human inner sentience of the outside world flows inward, as it were, thus making the contents of the outside world something the inner world possessed, so did the images in the body of images act from the inside to the outside, impressing their contents on the ether body which in turn transferred them to the physical body.

During Moon evolution the human being again went seven times through all the form states, letting the soul mature to a higher level in each of them. During the seventh level the soul had the ability to give its images the more perfect form; it was able to enter into the living experience of everything that happened around it on the cosmic body, and its world of images thus reflected the whole Moon world. At the same time it anticipated experience of the highest level of consciousness which would come at the next level; it began to have vision of solid forms within its changing world of images. This made it ready to influence the ether body so that it was able to develop organs in itself that were of a more lasting nature.

With this, it became possible to make the transition to the first Earth cycle. The physical body now received the solid image forms into itself; they became its organs. A fourth body then began to develop in the human being. Perceptions of external objects came in between image body and soul. In a way, the body had now outgrown the soul; it had become independent. Before that the fruits of the images which the soul had gained from the outside world had developed in it. Now the outside world was bringing out direct perceptions in the body. The inner life of the soul then became a sharing of those perceptions. This independent activity on the part of the body came to be reflected in self-awareness. This, however, only matured slowly. First the human being had to go through a cycle of forms during which only a dim life of matter was sensed in his organs; in a second cycle the influence of matter caused internal movement; the ether body was able to share in the experience of the outside world through this, and it transformed the organs to make them living instruments of the physical body. In a third cycle the image body, too, grew able to recreate the outside world. It stimulated the organs to such effect that they themselves produced images which lived in this, though they were not yet reflections of external things. It was only in the fourth cycle that the soul itself became able to enter into every part of the bodily organs; it thus separated the images from those organs and clothed the external things in them. It then had an outside world with which it came face to face as an inner, independent entity.

Now the time had also come when the organs of the body which the soul was using would from time to time become exhausted. The possibility of being connected with the outside world would then cease. Sleep would come, in which the soul would again act to harmonize the physical body via the image and the ether body, the way it had done before. In occult science, therefore, sleep appears as something left behind from earlier stages of evolution. At the present time, the human being has gone some way beyond the middle of the fourth Earth cycle. This is reflected in the fact that he is perceiving not only external objects, doing so in clear daytime consciousness, but also the laws that are behind them. The soul has begun to experience the inner reconfiguration of things.

During Saturn evolution the human body was at the level of dimmest consciousness. One should not assume, however, that other levels of consciousness did not exist in entities which at that time existed in connection with that early embodiment of the Earth. Above all one entity existing at that time had a form of consciousness equal to the waking daytime consciousness human beings have today. Conditions in the Saturn environment were however very different from those we have on Earth, and this meant that that level of consciousness also had to function in a very different way.

On Earth, the human being has minerals, plants and animals around him as objects for sensory perception. These he considers to be at a lower level, with himself at a higher level than they are. The opposite was the case with that spirit on Saturn. It had three groups of entities above itself and had to consider itself to be the lowest of the entities it was able to perceive. In occult science, those three groups of higher spirits are given different names, depending on the language a people have and the age to which their occult teachers belonged. The terms used in Christian occult science are, going from below upwards: Dominions (Kyriotetes), Mights or Virtues (Dynamis) and Powers (Exusiai).⁸ The fourth and lowest spirit followed, just as on Earth the human being is the highest entity above the mineral, plant and animal worlds.

Conditions being so very different, the nature of perception also differed. An initiate knows this from experience. For it is like the spiritual consciousness he achieves as his third level, going beyond waking daytime consciousness. There it seems that impressions do not come to the senses from external objects but move towards the senses from inside, flowing into the outside world from them and out there coming upon objects and life forms, to be reflected in them and then appear to the conscious mind in the reflection.

This is how it was for that spirit on Saturn. It let its vital energy flow to the things on the planet, and their reflection came back to it from all sides in infinitely many ways. It perceived its own life as mirror image reflected from all sides. And the things which reflected its nature back to the spirit were the beginnings of the human physical body. For the planet consisted of these. Anything else that was perceived appeared not on the planet but in its surroundings. The spirits called Exusiai (Powers) appeared as shining spirits which illuminated the cosmic body from all sides. Saturn as such was a dark body; it received its light not from dead sources of light but from those spirits which dwelt around it and shone out to give it light. Their light was revealed to the perception of that Saturn spirit just as today an animal body makes itself perceptible to the human being. The spirits called Dynamis (Mights) revealed themselves in a similar way from the outer periphery by resounding in spirit, and the Kyriotetes (Dominions) through something called ‘cosmic aroma’ in occult science, a kind of impression which we may compare with an odour today.

Just as the human being on Earth rises beyond perception of external things to ideas which live only within him, so that spirit on Saturn knew not only the above-mentioned spirits, which revealed themselves to it as if from inside, but also others which it perceived from the outside; in Christian occult science these are known as Seraphim, Cherubim and Thrones.⁹ Nothing in the compass of earthly human experience can compare with the sublime characteristics in which they showed themselves at that time.

Finally this spirit on Saturn also knew a third group who also dwelt on the planet. They populated the inner part of the planet. This was entirely made up of human bodies at the level which they had reached at the time. To get an idea of these bodies, we may compare them with automatons consisting of the most subtle etheric matter during the periods when they took physical form. They reflected the life of that Saturn spirit; they themselves were wholly lifeless and had no sentience whatsoever. Two kinds of spirits dwelt in them, however, and these developed their own life and capacity for sentience in them. They needed a basis for such development. For they did not have a physical body of their own and yet were made in such a way that they could only develop their higher faculties in a physical body. They therefore made use of the human physical body.

The bodily, soul and spiritual element was thus present on Saturn in a way similar to the one in which it exists on Earth. Only on Earth it makes up the threefold nature of the human being—his body, his soul and his spirit. Each of these is threefold in turn, with the body consisting of physical, ether and sentient body; the soul of sentient soul, rational soul and spiritual soul; the spirit of Spirit Self, life spirit and spirit human being. On Saturn, the bodily, soul and spiritual elements were not parts of one entity but existed as independent entities, the physical bodily part being the first beginnings of the human body and the actual material basis of the planet itself, the ether body being Angel, the sentient body Archangel; the sentient soul was represented by those Saturn spirits I have characterized, the rational soul by the Powers, the spiritual soul by the Mights, the Spirit Self by the Dominions, the life spirit by the Thrones, the spirit human being by the Cherubim, with the Seraphim above them all.

During the time when it was at its physical level, therefore, Saturn had a differentiated body consisting of subtle ether bodies; Angels and Archangels were active in this just as vital and nerve energies are active in the human body today. And where the latter has its sensory instruments on the outside, so Saturn was covered, as it were, with nothing but senses on its surface; these were not receptive, however, but reflective. They mirrored everything which made an impression in the surroundings of the cosmic body. The luminous Powers shone on to the surface of Saturn, and their light was reflected in many ways by that surface. Sound came to Saturn from the Mights and then went out again into space as a manifold echo; finally the aroma of the Dominions radiated to the Saturn surface, which reflected it in many changed ways. The soul life of that spirit on Saturn consisted in the perception of all those reflections.

We can call that spirit the actual spirit of the planet Saturn. For only one of its kind existed, just as in a human being on Earth there may be a rich variety of parts, senses and so on but only one self-awareness. The whole of Saturn was the body of that planetary spirit.

Saturn evolution proceeded in seven cycles in which soul life unfolded. In each of the seven cycles the planet went through the seven forms from formlessness to creative ability.

In the first cycle the Thrones were the soul element that gave direction, in the second cycle the Dominions, in the third the Mights, in the fourth the Powers and in the fifth the planetary spirit of Saturn itself. This did not have full clear consciousness from the beginning of Saturn evolution but only gained it in the fourth cycle. It was also only then that it was actually able to experience events on the planet as a soul. During the fifth cycle it was then able to be active as soul itself. During that cycle the Archangels developed into an inner life of the soul, the contents of which were taken from Saturn events. They were able to do so by using the human bodies which had by that time developed into appropriate instruments for them. This then enabled them to guide events as independently active souls in the sixth cycle. The same was then the case for the Angels in the seventh cycle.

In the fifth cycle the planetary Saturn spirit would have been unable to be active as soul in the way described if it had remained within the Saturn body. The consistency of that body would not permit this. The Saturn spirit therefore had to leave the Saturn body and act on it from the outside. A separation of Saturn into two cosmic bodies thus occurred in this cycle, though one of them, the one which had gone out, must be called Saturn soul. It was, as it were, a prophetic foretelling of the next planetary embodiment—the Sun. In its fifth, sixth and seventh cycles, Saturn was thus orbited by a kind of Sun, just as Earth is today by its Moon.

Something similar had to happen for the Archangels in the sixth cycle. They left the Saturn mass and orbited it as a new planet, known as Jupiter in occult science. In the seventh cycle something similar happened for the Angels. They withdrew their mass from that of Saturn and orbited it as an independent planet. This is called Mars in occult science.

Similar processes had already occurred during preceding Saturn cycles. In the third cycle the Powers guided soul development. In the fourth, they left the planet and orbited it as a bright, independent planet which is called Mercury in occult science. In the third cycle the same situation occurred for the Powers, who became independent as a planet called Venus. In Sun evolution, the human body which had been automatic came alive in itself. This happened because the light which previously shone on to Saturn from the luminous spirits in the periphery was now being taken up into the constituents of the Sun body itself. The Sun became a luminous planet. The perfected human bodies were developing luminous life. Sound now came in from the surroundings and the cosmic aroma was flowing from the spirits connected with aroma.

A transformation had come for the spirit of the planet Saturn. It had multiplied. One had become seven. Just as a seed is one, and there are many seeds in the ear of corn that grows from it, so did seven scions come from the one spirit of the planet Saturn during the transition to the Sun level. And its life also changed. It developed the ability to gain perceptions of a region that was one level lower. This became possible because a number of human bodies had remained behind in their development, staying at the Saturn level. This made them unable to receive the luminous life of the Sun. They became dark spots within the radiant Sun planet. The seven Sun spirits which had evolved from the spirit of the planet Saturn perceived them as a world of nature which was below them. Thus the seven spirits lived on the Sun’s surface; beneath them they beheld a world with entities which had bodies, only these were one level lower than the human bodies on Sun. The latter, however, gave them the nourishment they needed through the light they radiated. Where the Saturn bodies had only been reflecting the Saturn spirit’s own essential nature back to it, the Sun bodies held the position relative to the Sun spirits which today the Sun with its light holds for the plant world. With regard to bodily organization the human being was at the level of plant nature during Sun evolution. It would not be right to say that he actually went through the plant stage himself at that time. For the kind of plant world we have today could only develop under the specific conditions which we have on Earth. To use an analogy we may think of the Sun human body as a plant form which was turning organs towards its own planet that were similar to those which plants today develop as their flower. And just as today’s plant receives its light from an outside sun, so did the human Sun plant receive its light from its own planet, which, of course, was Sun. Today a plant puts its root down into the soil; on the Sun body this aspect was turned towards the sounds and odours that were coming in; the human being took these in and processed them inwardly. We might call today’s plant a human body which has remained at the Sun level and turned round completely. It is therefore chastely extending its organs of growth and reproduction upwards to the Sun, whilst the human being today hides them and lets them face downwards.

The human body only developed fully in this way during the fourth Sun cycle. The three preceding cycles had been preparatory. The first cycle was really only a recapitulation of Saturn existence. Its seven form levels were seven recapitulations of the levels of life on Saturn. It was only during the second Sun cycle that life flashed up in the human body. This life was not yet so fully developed that the Archangels which on Sun took the place which the planetary spirit had held on Saturn, were able to take satisfaction in it. It was rather the Powers which now sucked the energy which can flow from this life; during the third cycle the seven spirits developed from the Saturn spirit took that place; and during the fourth Sun cycle the Archangels lived in the life of the Earth bodies the way the planetary spirit had been mirrored in the bodies on Saturn. During the fifth Sun cycle the Archangels rose to a higher level of existence, and the Angels took their place on the planet. During the sixth Sun cycle the Angels, too, had developed to a level where they no longer needed the physical parts of the human body; all they still used for their own purposes was the light streaming out and in, and in this they then lived. The human physical body had become an independent entity, a model for the present-day human physical body. It behaved entirely like a physical apparatus at this level; except that it was an apparatus the parts of which were living. It was, as it were, a living instrument for the senses, though it did not take their perceptions into itself, not having the necessary degree of consciousness for this. The body was in a plant-like sleep, as it were, and that was its highest level of consciousness. Any sensory perceptions composed in it went into the consciousness of the Angels, Archangels and so on, depending on the sequence of the different Sun cycles. Those higher spirits were keeping watch over the sleeping human body.

What were the causes, the influences under which Sun evolved from Saturn? We perceive them if we take a look at the final states in Saturn evolution. Let us assume the seventh cycle had reached the fourth form level, which would be the physical one. The human body had developed so far that it was able to serve the Angels as the sense organs which mirror their essential nature for them. These have a kind of human consciousness at this level, though only by using the senses of the human body. They successively developed the higher levels of conscious awareness. The moment the Angels, too, developed to such higher forms of conscious awareness they could no longer use the human body. They therefore left it. It had to die. This meant, however, that that physical Saturn body disintegrated before the physiognomic form of the seventh cycle developed. This physiognomic level was therefore not the least bit physical any more. The planet existed only as a soul planet then. The physical form went down into the abyss. In the soul planet the Angels lived in an image consciousness that was beyond the physical. And the higher spirits were working on it with correspondingly higher forms of consciousness. At the point in time where the Angels, too, had grown beyond image consciousness, the soul planet also had to disintegrate. Its place was taken by another, where the configuring form was developed. It only floated in the world in which an earthly initiate is when he has entered into higher consciousness connected with sound. For the same reasons another planet evolved from this one at the end of the seventh Saturn cycle and this belonged to a yet higher world. The creative form of existence had been brought to realization in this.

It has been shown that as the higher spirits rose to corresponding forms of conscious awareness, satellites of Saturn always separated off and these had to float in higher worlds, for the main form of Saturn was unable to accommodate such forms of conscious awareness. Then, however, Saturn itself rose to such higher worlds. The consequence was that each time it arrived in such a higher world it would unite with whichever satellite was in that world. By the end of the seventh Saturn cycle, Jupiter, Mars, Venus, Mercury and Sun had therefore reunited with Saturn. All was one world again.

In that one world, the creative form of Saturn’s vital energy existed. Through it, the world, which had become spiritual in the way shown, was taken down again to the lower levels of existence. This was what happened as the Sun evolved. In the course of its cycles the planets that had originally developed on Saturn emerged again. Each was now, however, closer by one degree to physical existence.

If a human observer gifted with senses in their present form were able to follow the evolution of the planet I have described, he would see the cosmic body emerge from the darkness at certain times, disappearing again from the sight of such an observer for long intervals. During these, it would only be perceptible to an observer whose consciousness was able to be present in higher worlds. Distinction is thus made between twilight or night-time states of planetary existence in physical terms. Do not think, however, that the planet and its spirits grow inactive during those intervals. It merely falls into higher worlds then and thus comes to expression in an existence which is much more real than mere physical existence.

When Sun had completed its seven cycles, a time came when the human body had developed so far that it was not only able to receive the incoming light into itself and be enlivened by it, but gained the ability to let the world of sound created from the Mights continue to influence it and also to reproduce it in sounds. At this level of existence, which is called Moon evolution, the human body itself produced sounds. At the Saturn level, a sound reflected to the surrounding world by the planet was merely an echo of its surroundings; now the sound had changed as it went out into those surroundings. It had changed to such effect that it reflected in a wide variety of ways what was happening in human bodies. These human bodies had thus made the sentient body fully part of their essential nature as a third body. For it was their inner nature, their world of feelings, which was expressed in sound.

The seven spirits which had evolved out of the Saturn spirit during Sun evolution had now become seven times seven. The world surrounding them had become such that they had living experience of their own world of feeling in the sentient bodies which had developed. They then felt themselves surrounded by two worlds which were at a lower level and one which was above them. The world above them made itself felt as cosmic aroma coming from cosmic space; they experienced themselves as entities giving sound, and the two realms which were at a lower level had arisen because a region of human bodies had remained at the Saturn level and another at the Sun level. These Moon spirits were thus surrounded by entities that were like automatons and were continuing their Saturn maturation on Moon under conditions which were very different from those which existed on Saturn, and also by plant-like Sun bodies which were in a similar position.

Three kinds of entities were thus present in the actual Moon mass. The entities which were like automatons, dark in themselves, had still retained the ability from Saturn to let life shine out around them. They were not lifeless the way today’s minerals are. There was no mineral basis on Moon like the one we have on Earth. Instead there was a basis consisting of those entities. You can get an idea of them if you think of them endowed with a life that is present in every part of them, so that the mineral soil of our fields would have been a living, porridge-like mass on Moon; woody parts in this mass were like the rock masses found in softer mineral matter here on Earth. In this living basis, the parts of which may be called vegetable minerals, the Sun entities I have characterized who were at a level between present-day animals and present-day plants, had taken root. The freely moving entities dwelling on Moon were the human bodies, developmentally halfway between animal and human. They provided dwelling places for the scions of the planetary spirit of Saturn. This spirit would not have been able, however, to develop waking daytime consciousness in them. The entities always had to go out of the body to live in such a consciousness. When in the body and therefore sharing its life, they only had a consciousness filled with dream images. In this state of consciousness they would not see anything of their physical surroundings, but they let their inner experiences go out into the surrounding world in sound. The passions and desires of the Moon entities were then coming alive as sound during their sleep.

To consider just one example of this living experience, it should be noted that what we call our love life today, which is the basis of procreation, happened during dream-filled sleep on Moon. Waking daytime life was free from desire and, it has to be said, also loveless, given wholly to vision of the surrounding world. The human ancestor on Moon knew nothing of sexual relationships as yet in his daytime life. The place of the feelings people have in sexual love today was taken by dream images which only showed today’s factual reality in allegorical form.

On Moon, therefore, it was not the human ancestor who lived in the world of images when awake but the spirits who came immediately above human beings—the Angels. The dream world of the human being was clear daytime reality to them, as it were. They watched over the dreaming human world just as the Archangels had been watching over the Sun world when it was in plant-like sleep.

The first two Moon cycles were recapitulations of the preceding states of evolution. The seven forms of the first cycle recapitulated the seven Saturn cycles, and the seven forms of the second the seven Sun cycles.

During the third Moon cycle the human body had developed so far that the spirits which were at the Archangel level were able to experience its dream images as their environment; in the fourth cycle this was then the case for the Angels. The scions of the spirit of the planet Saturn were able to use the human body during this cycle to such a degree that enveloping it from outside they were able to use it to gain clear daytime consciousness. By the fifth cycle these spirits had risen to a level where they no longer had need of the physical human body; this then perceived its environs for itself but only reached a lower level of consciousness for these perceptions. Those spirits only had need of the ether body and the sentient body during this time. In the sixth cycle they also left the ether body to itself and in the seventh the sentient body.

The Moon was a re-embodiment of the Sun planet. At the time when the stage of Sun evolution was recapitulated on Moon, that is, in the second cycle, the Sun body separated from the Moon mass. This separate Sun body was inhabited by the spirits which had assumed a level of consciousness and of life, the conditions for which could not be found on the Moon itself. During the second cycle these spirits were the Powers; they had shared the life of the physical human body during Sun life. Now, on Moon, this Sun level had a limited, retarded existence in the above-mentioned animal-plants. The Powers could not live in them. Instead they gave those animal-plants life from outside by sending the light they needed to them from the Sun. During the third Moon cycle the scions of the Spirit of the planet Saturn had also reached a level where they could no longer exist on Moon. The Archangels therefore left the Moon in the fourth cycle, and in this space of time this was also the dwelling place of the Angels, as the Earth was later to be in its fourth cycle for human beings.

The other planets had emerged step by step during Sun evolution and did the same now during Moon evolution. Only they were closer to physical existence by another level now, when the Moon was at the height of its evolution, that is from the physical form of its fourth cycle onwards. With the fifth cycle, Mars, then inhabited by the Angels, reached a subtle, etheric and physical form; with the sixth cycle this happened for Jupiter, dwelling place of the Archangels. Finally in the seventh Moon cycle the same also happened for Mercury. Mars and Jupiter had grown even denser by then, the density of the former being such that it became possible to develop heat by moving its constituents and letting it flow out into cosmic space.

Earth evolution received the fruits that had ripened on Moon. The human body had by then gone through three levels of evolution. At the first it was able to be like a physical instrument that served as an organ of perception for spirits which had advanced so far at Sun level that they could dispense with any such apparatus. They were spirits already able to dedicate their work as creators to the Sun planet from outside. The spirits of the planet Saturn had had their bodily organization not in the Sun planet but in the creative powers that maintained Sun life.

On Moon, the Archangels had become the creative powers. The Angels of the Moon, which had clear daytime consciousness at the time, were able to look up to their creators and admire their bodily organization.

These three levels of planetary evolution were first of all recapitulated in the first three Earth cycles. This was to prepare the human body so that it could gain living experience in itself of the images which had evolved during Moon consciousness. It had to grow able to have not only a life and an image body in itself but also to reflect the surrounding world inwardly in its images. On the Moon it had come so far that the Angels were able to behold its images. The human Moon body was the world surrounding the Angels. And they had also advanced themselves in beholding the Moon human being; they had won through to a point where they were able to do at a higher level what they had been perceiving on the Moon. Apart from the two worlds which were below them, they also had spirits who were their equal around them. When Moon evolution had come to an end, they were able to impress the nature of those spirits into the human body. Earthly human beings were then able to see in their physical environment, whilst they dwelt in their bodies, what the Angels had only been able to behold on Moon when they rose to a higher world—those of their own kind.

The human body could only be guided upwards to this ability in stages. And this happened during the three Earth cycles. In the first, the human being was able to perceive himself as he had been on Saturn, in the second as on Sun, in the third as on Moon. During the first Earth cycle other human beings were nothing but walking automatons to him; during the second they appeared as plant-like entities; during the third they had animal character.

When the fourth cycle began, the human being was able to perceive the creations of the Angels, of his own kind, around himself. The Angels were three levels of consciousness above him. They were able to create what he perceived.

The human body now had four parts—the physical [body] which became a mirror for the surrounding world, the living [body] which was able to transform things perceived in the surrounding world into inner movement, the image body which was able to transform the inner movements and give them the character of allegories, and finally the body which became the bearer of clear daytime consciousness. This harmonized the inner images with the impressions gained of the surrounding world and thus made the connection between inner experience and the events outside.

Clear daytime consciousness was, however, limited to the physical outside world; vital processes and the images of the image body were inwardly enlivened but not perceived as outside world. The human image body remained the object of the Angels, at the next higher level, and the human life body actually that of the Archangels. All things connected with the human life body, the laws governing its growth and reproduction, were thus hidden from the human being; with regard to them his conscious awareness was at the level of dreamless sleep. For the Archangels, on the other hand, these processes were objects in their outside world on which they acted, which was like the situation a human being faces with regard to working on a physical machine. Everything connected with image consciousness, the laws which are more of a mystery to the human being, giving a particular character and mien to his countenance, specific form to his walk, and so on; everything which came to expression in his character, temperament and so on, was thus governed by the Angels. Only the things he brought about in his outer environment were subject to his own laws.

The human being developed into an entity which we may characterize like this in the fourth Earth cycle.

The Angels, having developed to creative consciousness at the Moon level, were no longer able to find a place for themselves on Earth when the image body began to belong to the human being himself, that is, from the time when the second cycle had passed its midpoint. They then withdrew to a higher community with new conditions of life; the Sun again separated from the Earth and from then on sent its powers to it from the outside.

In the third Earth cycle, the human bodies which had not reached the point in the second cycle where they could have their image body cared for by the powers gathered on the Sun had to fall into a lower form of existence. They went down from the animal and human to the purely animal level. Where could they now find the powers needed for their image body? They were not open to the Sun powers of the perfected Angels. Entities do, however, lag behind in their development at every level. Up to the third cycle, Angels had fallen behind in their evolution which were then unable to find a place on the Sun. During the second half of the third Earth cycle they were not yet able to find the capacity to ascend to the Sun. Yet they also were not able to continue to influence the image bodies of human beings who were advancing in perfection. They therefore withdrew from the Earth mass to become our present-day Moon. This is therefore a cosmic body representing an earlier part of Earth evolution in something of a hardened state. It is the dwelling place of spirits who did not want to be creators of the perfect human body. We find them active in the image bodies of animals; yet they do all the time also direct their attacks against the image body of the human being—though this is a region that has grown beyond them. As soon as the human being deviates just a little from being dedicated to his higher nature, which comes to him through impressions gained through the senses, as soon as he becomes subject to powers that influence his image body, those spirits will be able to influence him. Their activities are evident in dissolute dreams which reflect the animal desires that come from lower human nature.

When the third Earth cycle had passed its midpoint, the Earth having grown physical for the third time, conditions did not exist for a form of the physical human body that was able to take in perceptions from the outside. The physical died off. The result is that the laggard Angels’ sin of omission was no longer felt to be so painful by the entities that had ascended into Sun existence. The Moon was therefore incorporated into the Earth’s body again. When the whole Earth had gone beyond image existence and into a higher world as the cycle continued, it also united with the Sun again. The powers in the human body which in the third cycle were only able to see the image-enlivened body in the surrounding world then gained creative ability. This enabled them to enter into the fourth cycle. There they were initially still in the world which is only perceptible to spiritual awareness, but were descending to progressively lower worlds in stages. Finally the human body had developed so far that it was able to develop organs for the perception of others of his own kind; these had a subtle etheric form. The physical body thus gained the abilities for its earthly form. This was also the time when Earth could no longer be the arena for the perfected Angels; the Sun separated from the Earth with them and shone on it from outside. The physical body continued to develop. The images of the image body developed a liveliness they did not have before; the organs of the physical body provided nourishment for them in the reflected images of external objects. The time had come when the outer Earth environment was taking these images away from the Angels that had lagged behind. These then had to draw the part of the Earth that would be their dwelling place out of the Earth. The Moon once more separated from the Earth, orbiting it as a satellite.

How far had the human body come by this time? It had developed its fourfold nature. Its organization was such that it could support an ether or life body and give a home to an image body. Its sense organs also allowed the earthly surroundings to be reflected in those images. The human physical body had therefore reached a completely new level. It reflected inwards, just as on Saturn it reflected the essential nature of the Spirit of the planet Saturn to the outside. Because of this, the part of that spirit which was then its lowest principle was now able to live in it. This principle had become tied off from the spirit of the planet Saturn; it had lost the ability to receive the revelations of the upper realms and becomes the vehicle for human self awareness. The human being learned to see himself as an ‘I’. From now on he had the nature in which the planetary spirit on Saturn had revealed like an outer environment of the planet.

The human being had thus reached a level where the Archangels revealed themselves in his ether body, the Angels in his image body, and the planetary Saturn spirit in his self awareness. He was then able to advance to the level where the Saturn spirit in him would be able to relate to the image body in a way similar to the way the Saturn spirit itself did when it gradually grew out of its own planetary existence and became an inhabitant of Jupiter. The human being continued to inhabit the Earth, however, and because of this such powers could only influence him from outside. It means that the Earth came into the sphere of influence of Jupiter powers. A similar process occurred at a later level with regard to spirits which were then at a level where they only influenced the ether body from outside, from Mars.

When Sun, Earth and Moon were still one body, the human body was made of a material on that planet which was like air. Apart from human bodies, only the descendants of the human-animals from Moon were present in bodies which were in a fluid state. The descendants of the Moon creatures which had lived there as plant-minerals had reached the solid state. Apart from the liquid human-animals, there were also animal plant-like creatures [at that time] which had evolved from the lunar plant-animals. Yet whilst the former were more watery in appearance, the animal-plant-like creatures consisted of a dense porridge-like mass which when it grew more substantial came close to the material of which mushrooms are made today.

When the Sun withdrew its substance from the Earth, so that the latter had only the Moon mass in it, all conditions changed on the planet. The material of which human bodies were made condensed to become a liquid form of matter which may be compared to our blood today. Creatures which before had been liquid became solid, and the solid plant-minerals had a very dense consistency. Before the Sun separated, the life of the human body consisted essentially in a kind of breathing, taking in and giving off air-like matter. After the separation a form of nutrition evolved out of the liquid surroundings. And reproduction was also connected with this nutrition. The viscid human body was impregnated out of the reproductive material in its surroundings and divided under the influence of that impregnation. Whilst the Moon substance was still within the Earth, the development of the body was such that semi-solid parts developed in the liquid mass, gaining cartilage-like density. It was not yet able to develop solid, bone-like limb inclusions, for the Earth mass was not suitable for this for as long as it still had the Moon in it. It was only when the Moon departed, with the most substantial form of matter removed, that the beginnings of solid skeletal structures developed in the human being.

This was also the time when it became no longer possible to take impregnation material from the surroundings. With the departure of the Moon mass, Earth substances had also lost the ability to impregnate the human body. In the time that had gone before, the human body did not have two genders. The human being was female by nature, with the male principle present in its earthly surroundings. The whole Moon Earth was male in character. When the Moon departed, some of the human bodies changed into bodies of male character. They thus took the impregnating powers into themselves which before had been present in the sap of Earth itself, as it were. The female nature of the human body underwent a transformation which made it possible for the male, which had now arisen, to impregnate it.

All this happened because a form of double-sexed human body changed to become single-sexed. The earlier human body had impregnated itself with substances it took in. Now the one kind of human body, the female one, only had power to let the impregnated principle ripen. The way this happened was that the male power in this body lost the ability to prepare impregnating substances. This power remained only for the ether or life body, which had to effect the ripening process. The male kind of human body lost the potential of doing something with the impregnating material inside itself. Its female principle was limited to the ether body. This is why in present-day human beings the situation is such that in males the ether body is female, whilst in females it is male.¹⁰ A solid bony skeleton developed at the same time.

Another important process came first, however. When the human body changed from airy to liquid consistency, the first beginnings of an organ started to develop which would take in airy matter. This was the beginning of respiration as a separate process. At the time, substances which would later separate out from the general mass and be liquid and solid were still airy, they were part of the air. And when the liquid form of matter began to develop, the human body was not living on solid ground but in a fluid element. Its locomotion was a swimming kind of floating. And the air which was above the fluid element was much denser then. It contained not only everything which later came to be water, but many other substances were dissolved in it. The whole human breathing apparatus was therefore also different.

Before the Sun departed, the function of the whole breathing process was still different. It was to receive and give off heat from and into the environment. We may say that the warmth which human beings still prepare in themselves with their blood circulation was at that time inhaled and exhaled from and into the environment. Once the Sun had departed the process changed so that air will only produce warmth through its activity in the body after it has been inhaled. By breathing air the way it does today, the human body came to generate warmth internally.

This major change in the human body was connected with a cosmic event which in occult terms is called the withdrawal of Mars from the Earth. Mars is the planet which before that withdrawal had with the powers inherent in it brought about the process in the human body that was later taken over by the blood circulation. With the blood taking over the Mars activity in this way, the spirits concerned were able to go outside the Earth, and the influence of Mars on the human being was then such that it influenced him from outside. The way it happened physically was that iron became an important constituent of the blood; iron is the form of matter on which Mars powers have a specific influence. Respiration as it is today thus has to do with the withdrawal of Mars. All this gave the human being something which we may call the inner power of the blood. Ensoulment had become possible. The human being did indeed breathe in his soul when he breathed air.

For as long as Earth was connected with Sun, it was the Sun’s power which regulated the other influences in the human body. In the Sun’s power lay the principle which acted as male and at the same time female principle in the human body. Under its influence, law and order also came into the Mars process of taking in and giving off of heat. When the Sun had departed some human bodies changed and became infertile. These were the precursors of future male bodies. For as long as Moon powers were still connected with the Earth, the rest were still capable of self-fertilization. They lost this when the Moon departed. From then on the Sun took effect, with the spirits that dwelt on it influencing the capacity for reproduction. The male’s ether body came under the influence of these Sun spirits. The female’s ether body, being male, retained its relationship to the spirits who had made the Moon their arena. The female physical body was correspondingly under the influence of the Sun powers. It had developed the form it now had when the Sun was already shining on the Earth from outside. The male physical body on the other hand came under the Moon influence because under the influence of that planet when it was still united with the Earth it had assumed a form which with regard to reproduction was infertile. While all this was going on, the senses also developed, bringing the sentient body’s image world under the influence of the earthly environment and thus the human being under the influence of the scions of the planetary body of Saturn. The pulsating power of the blood also evolved in the body, this led to ensoulment and made it possible, with sensory perceptions available, to develop an inner life and sympathy and antipathy towards the surrounding world.

The human being had reached this level when the Earth emerged as an independent physical planet in its fourth cycle, having separated from sun, moon and mars.

By that time human beings had achieved the division into two sexes. They looked into the surrounding world through the senses. They knew sympathy and antipathy with regard to their surroundings. And by distinguishing themselves from those surroundings they were endowed with the beginnings of self awareness. The human body had become fourfold. And inwardness of soul had arisen in the fourth principle of that body through the blood, for this allowed mars powers to come in.

Human beings had thus developed everything they were able to have as the fruits of the first three levels of planetary evolution. A fourth principle had arisen in their bodies because other influences, which could not play a role in its development, had withdrawn from the Earth.

In occult terms this humanity is called the third main race on Earth.¹¹ We can really only speak of races developing from this time onwards. For it was only then that human reproduction existed and hence also differences within humanity brought about by human beings influencing one another. The principle we may call heredity or blood relationship developed. The Earth as the fourth planetary form of evolution did not yet have an influence. Perceptions of the surrounding world had first taken hold of the images in the sentient body. The ether body was not yet under the influence of the earthly surroundings. The fourth planet did not yet influence hereditary conditions. Only the first three did so. This is why the race where this was the case is called the ‘third’.

It was followed by the fourth, and here the earthly environment began to influence the ether body itself. This could only happen if spirits were able to influence the human being whose evolution was at a level where they did not have the creative ability to influence the ether body to the effect of impregnating it, yet had nevertheless gone beyond merely receiving impressions from the perception of the physical surroundings. These were spirits who had not advanced to creative ability on the Moon, that is, during the Earth’s previous embodiment, which would have enabled them to populate the Sun; yet they had gone beyond the level where inner life depended wholly on the images of the human body. Within Earth evolution they do have the ability to perceive things through the human being’s senses, but not the ability to create those senses. There these spirits can ... the human being ... [manuscript ends here]

• 1. This was not included in the fragment. Instead, a series of essays on ‘How to Know Higher Worlds’ (published in book form in 1909) began to appear in Lucifer Gnosis in June 1904; the inner training is also described in Occult Science.
• 2. Those other chapters were never written.
• 3. Conscious awareness - life - form. These three basic principles, each in 7 stages or metamorphoses, were mentioned here for the first time. See also Cosmic Memory. Atlantis and Lemuria (GA 11), and lectures and lecture courses in the years that followed, up to 1907/08. In a lecture given in Dornach on 27 August 1915, Rudolf Steiner referred to them as follows: ‘Very early on, I drew attention to the fact that to gain an overview of world evolution one must above all consider seven states of conscious awareness—I listed them at the time—as well as seven states of life and seven states of form. There are questions relating to life which can be answered by merely considering changes in form; there are questions we can answer by considering just the metamorphosis of life; but some phenomena, certain facts of life, cannot be answered except by rising to a point where one considers the different states of conscious awareness which apply’ [see Chance, Providence and Necessity, tr. M. Spock; New York: Anthroposophic Press 1988]. See also the lectures given at the end of December 1918, in which the principles of conscious awareness - life - form as shown as stages of initiation. Rudolf Steiner also referred to the way in which the attempt was made to show this in the forms of the First Goetheanum [How Can Mankind Find the Christ Again? tr. 0. D. Wannamaker, F. E. Dawson, G. Hahn; New York: Anthroposophic Press 1984],
• 4. These terms are taken from Rosicrucian occultism. See lecture given in Munich on 20 May 1907 in Bilder okkulter Siegel und Saeulen. Der Muenchner Kongress Pfingsten 1907 und seine Auswirkungen (English in Anthroposophical News Sheet 1948; 16:19-22). In the Theosophical Society people spoke only of seven spheres, rounds and globes. See also Note 18.
• 5. See Special Note (follows), also lecture given in Berlin on 28 January 1907 (in GA 96; The Lord’s Prayer, tr. A. M. W., rev. M. Cotterel; Anthroposophical Publishing Co. 1958).
• 6. See chapter on the physical world and its connection with soul land and spirit land in Theosophy, also lecture given in Berlin on 11 November 1903 (in German) in Über die astrale Welt und das Devachan (GA 88) and lecture given in Munich on 4 December 1907 (GA 98; Engl.: The Elemental Kingdoms publ. in Anthroposophical News Sheet 1946; 4: 13-16).
• 7. The image of the mirror (see also lecture given in Cologne on 29 December 1907, publ. in German in GA 101) is one of the most important symbols of the spiritual world. It is used many times in the whole of Rudolf Steiner’s works.
• 8. The terms go back to Dionysius the Areopagite (1st century AD) who is mentioned as a disciple of Paul in Acts 17: 34. Treatises On the Heavenly and Ecclesiastical Hierarchies appeared in Syria in his name in the 5th century; John Scotus
• 9. Middle English cherubin and seraphin later became cherubim and seraphim. The early plural in -ins later became -im (= Hebrew plural). Cherub and in analogy to it seraph, was introduced by Wyclif. Rudolf Steiner used different spellings, often side by side.
• 10. See Steiner’s autobiography (GA 28), chapter 37.
• 11. The Lemurian age. Concerning the term ‘race’, Rudolf Steiner wrote in essays published in 1904 - 1908 (in GA 11, see Cosmic Memory. Atlantis and Lemuria; Tr. K. E. Zimmer; New York: Rudolf Steiner publications 1971), chapter on the life of the earth: ‘We have to be utterly clear about it that the evolutional forms of the far distant past and those of the future are completely different from those of the present time, so much so that the terms we use at present may only serve as emergency solution and really lose all meaning when it comes to those distant ages. Basically we can only begin to speak of ‘races’ when evolution had more or less reached its second third in the third main state (Lemurian). Only then did the principle we call ‘race’ today begin to develop. ... Yet very soon now, at the end of our fifth age, the word ‘race’ will lose all meaning again. Humanity will in future be differentiated into groupings we will no longer be able to call ‘races’. The usual theosophical literature has caused a great deal of confusion in this respect.’ See also lecture given in Berlin on 9 November 1905 (in German) in Die Weltraetsel und die Anthroposophie (GA 54).

[ 1 ] From the foregoing considerations it may be seen that the being of man is composed of four members: physical body, life body, astral body, and is composed of four members: physical body, life body, astral body, and the vehicle of the ego. The ego is active within the three other members and transforms them. Out of this transformation, at a lower level, are developed sentient soul, intellectual soul, and consciousness soul. At a higher stage of human existence, spirit self, life spirit, and spirit man are formed. These members of the human being stand in the most manifold relationships to the whole cosmos and their evolution is bound up with cosmic evolution. By considering this cosmic evolution, an insight may be gained into the deeper mysteries of man's being.

[ 2 ] It is evident that human life is related in the most diverse ways to its environment, to the dwelling place in which it evolves. By means of existing facts even external science has been forced to the opinion that the earth itself, this dwelling place of man in the most comprehensive sense, has undergone an evolution. It points to the conditions of earth existence in which the human being, in his present form, did not yet exist upon our planet. It shows how mankind has slowly and gradually evolved from simple states of civilization to the present conditions. Thus, science also has come to the opinion that a relationship exists between the evolution of man and that of his heavenly body, the earth.

[ 3 ] Spiritual science¹ traces this relationship by means of knowledge that gathers its facts from perception sharpened by spiritual organs. It traces back the process of human development, and it becomes clear to it that the real inner spiritual being of man has passed through a series of lives upon this earth. Spiritual science thus reaches a point of time, lying far back in the remote past, when for the first time this inner being of man enters an external life in the present sense of the word. It was in this first earthly incarnation that the ego began to be active within the three bodies, astral body, life body, and physical body, and it then carried with it the fruits of this activity into the succeeding life.

[ 4 ] If one goes back in one's consideration to this point of time, in the manner indicated, one then becomes aware that the ego meets with an earth condition in which the three bodies, physical body, life body, and astral body, are already developed and have already a certain connection. The ego unites for the first time with the being composed of these three bodies. From now on, it takes part in the further evolution of the three bodies. Heretofore, these bodies developed without this human ego up to the stage at which the ego came in touch with them.

[ 5 ] Spiritual science must go still further back in its research, if it wishes to answer the following questions: How did the three bodies reach the stage of evolution at which they were able to receive an ego into themselves, and how did this ego itself come into existence and acquire the capacity to be active within these bodies?

[ 6 ] An answer to these questions is only possible if one traces out the development of the earth planet itself, in the sense of spiritual science. By means of such research one arrives at the beginning of this earth planet. The mode of observation that relies merely upon the facts of the physical senses cannot come to conclusions that have anything to do with this beginning of the earth. A certain point of view, which makes use of such final conclusions, decides that all earthly substance has been formed out of a primeval mist. It cannot be the task of this work to enter into these ideas because for spiritual research it is a question of not merely considering the material processes of the earth's evolution, but chiefly of taking into account the spiritual causes lying behind matter. If we have before us a man who raises his hand, this raising of the hand can suggest two different ways of considering the act. We may investigate the mechanism of the arm and the rest of the organism and describe the process as it takes place purely in the realm of the physical. On the other hand, we may turn our spiritual attention to what is taking place in the human soul, to what constitutes the inner impulse of raising the hand. In a similar way the researcher, schooled by means of spiritual perception, sees spiritual processes behind all processes of the physical sense-world. For him, all transformations in the substances of the earth planet are manifestations of spiritual forces lying behind these substances. If, however, this spiritual observation of the life of the earth goes further and further back, it comes to a point in evolution where all matter has its primal beginnings. Matter evolves out of the spiritual. Prior to this, only the spiritual exists. By means of this spiritual insight, the spiritual is perceived, and on further investigation it can be seen how this spiritual element in part condenses, so to speak, into matter. Here we have before us, on a higher level, a process that may be likened to what would take place if we were observing a container of water in which lumps of ice were gradually forming by means of ingeniously controlled refrigeration. Just as we see here ice condensing from what was formerly water, so also, through spiritual observation, we are able to trace out the manner in which material things, processes, and beings are condensed from an element that was formerly spiritual.—In this way the physical earth planet has evolved out of a spiritual cosmic being, and everything material connected with this earth planet has condensed out of what was spiritually bound up with it previously. We must not imagine, however, that at any time all that exists of a spiritual nature is transformed into matter, but in matter we have before us transformed parts only of the primeval spiritual substance. Moreover, also during the period of evolution of matter, the spiritual remains the directing and guiding principle. [ 7 ] It is obvious that the mode of thought that restricts itself to the processes of the physical sense-world, and to what the intellect is able to infer from them, is incapable of giving information concerning the spiritual element in question. Let us imagine a being having only the senses that can perceive ice, not, however, the finer condition of water, out of which ice is formed by means of refrigeration. For such a being, water would be non-existent, and only when parts of this water had been transformed into ice would the water be at all perceptible to it. Thus the spiritual part lying behind the earth processes remains concealed to anyone who admits only what exists for the physical senses. If, from the physical facts he observes now in the present, he forms a correct conclusion concerning earlier conditions of the earth planet, he merely arrives at that point in evolution where a part of the preceding spiritual element condensed into matter. This method of observation perceives just as little of the preceding spiritual element as it does of the spiritual element that holds sway, also at the present time, invisibly behind the world of matter.

[ 8 ] Only in the last chapters of this work shall we be able to speak of the paths upon which man must travel to acquire the capacity for looking back, with spiritual perception, at those earlier conditions of the earth under discussion here. Here we only wish to indicate that for spiritual research the facts even of the remote past have not disappeared. When a being reaches corporeal existence, the substance of his body disappears with his physical death. The spiritual forces that have expelled these corporeal elements from themselves do not “disappear” in the same way. They leave their impressions, their exact counterparts, behind in the spiritual foundations of the world, and he who, penetrating the visible world, is able to lift his perception into the invisible, is finally able to have before him something that might be compared with a mighty spiritual panorama, in which all past world-processes are recorded. These imperishable impressions of all that is spiritual may be called the “Akashic Record,” thus designating as the Akashic essence the spiritually permanent element in universal occurrences, in contradistinction to the transient forms of these occurrences. It must be repeated, once more, that research in the supersensible realms of existence can only be carried on with the help of spiritual perception, that is, in the realm with which we are now dealing, only by reading the above-mentioned “Akashic Record.” Yet what has already been said in earlier parts of this work in a similar connection applies here also. Supersensible facts can be investigated only by means of supersensible perception; if, however, they have been investigated and are communicated through the science of the supersensible, they may then be comprehended by ordinary thinking, provided this thinking is really unprejudiced. In the following pages, information concerning the evolution of the earth will be imparted from the standpoint of supersensible cognition. The transformations of our planet will be traced down to the condition of life in which we find it today. If a person observes what he has actually before him in pure sense-perception, and then grasps what supersensible cognition has to say in regard to the way in which what exists at the present time has been evolving since time immemorial, he is then able to say, if he really thinks impartially: in the first place, the information imparted by this form of cognition is thoroughly logical; in the second place, I can understand that things have become what they now are, if I admit the truth of what has been communicated through supersensible research. Naturally, when we speak of logic in this connection, we do not infer thereby that it is impossible for errors in logic to be contained in some presentation of supersensible research. We shall here speak of logic only as that word is used in the ordinary life of the physical world. Just as logical presentation is demanded in the physical world, even though the individual person presenting a range of facts may fall into logical error, so it is also the case in supersensible research. It may even happen that a researcher who has the power of perception in supersensible realms may fall into error in his logical presentation, and that someone who has no supersensible perception, but who has the capacity for sound thinking, may correct him. Essentially, however, there can be no objection to the logic employed in supersensible research. Moreover, it should be quite unnecessary to emphasize the fact that nothing can be charged against the facts themselves on purely logical grounds. Just as in the realm of the physical world it is never possible to prove logically the existence of a whale except by seeing one, so also the supersensible facts can be known only by means of spiritual perception.—It cannot, however, be sufficiently emphasized that it is necessary for the observer of supersensible realms first to acquire a view by means of the above-mentioned logic, before he tries to approach the spiritual world through his own perception. He must also recognize how comprehensible the manifest world of the senses appears when it is assumed that the communications of spiritual science are correct. All experience in the supersensible world remains an insecure, even dangerous, groping, if the above-mentioned preparatory path is ignored. Therefore in this work the supersensible facts of earth evolution are first communicated, before the path to supersensible knowledge itself is dealt with.—We must also consider the fact that anyone who finds his way purely through thinking into what supersensible cognition has to impart is not at all in the same position as someone who listens to the description of a physical process that he himself is unable to observe, since pure thinking is itself a supersensible activity. Thinking, as a sensory activity, cannot of itself lead to supersensible occurrences. If, however, this thinking be applied to the supersensible occurrences described by supersensible perception, it then grows through itself into the spiritual world. In fact, one of the best ways of acquiring one's own perception in the supersensible realm is to grow into the higher world by thinking about the communications of supersensible cognition, for, entrance into the higher realms in this way is accompanied by the greatest clarity of perception. For this reason a certain school of spiritual-scientific investigation considers this thinking the most excellent first stage of all spiritual-scientific training.—It should be quite comprehensible that in this book the way in which the supersensible finds its verification in the outer world is not described in all the details of earth evolution as it is perceived in spirit. That is not what was meant when it was said that the hidden is everywhere demonstrable by its visible effects. The idea is, rather, that whatever is encountered can become entirely clear and comprehensible to man, if the manifest processes are placed into the light afforded by spiritual science. Only in a few characteristic instances will reference be made in the following pages to a verification of the concealed by means of the manifest, in order to show how it can be done at any point in the course of practical life.

[ 9 ] If we trace back the evolution of the Earth by means of the spiritual-scientific method of research mentioned above, we come to a spiritual state of our planet. If we continue still further back on our path of research, we find that this spiritual element previously existed in a sort of physical embodiment. Thus we come upon a past physical planetary state that later became spiritualized and then, later still, through repeated materialization, became transformed into our Earth. Our Earth appears, therefore, as a reincarnation of an ancient planet. But spiritual science is able to go still further back and it then discovers the whole process repeated twice more. This Earth of ours passed through three preceding planetary stages, and in between these stages there lie intermediate stages of spiritualization. The physical element appears ever more subtle, the further back we trace the Earth's incarnations.

[ 10 ] One may ask: How can a sound power of thought accept the existence of world stages lying so far back in the past, such as these that are spoken of here? This is a natural objection to the descriptions that are to follow. Our reply is that for anyone who with understanding is able to see the present hidden spiritual element in what is revealed to the senses, an insight into the earlier evolutionary states, however remote, presents no impossibility. Only for someone who does not acknowledge this hidden spiritual element finds that, in his perception of the present stage, the earlier ones are also contained, just as in his perception of a man of fifty the one-year-old child is still contained. But, you may say, in the latter case you have before you, besides the man of fifty, one-year-old children and all the possible intermediate stages. That is true, but it is also true for the evolution of the spirit as it is meant here. Whoever has come to an objective understanding in this field sees also that in a comprehensive survey of the present, which includes the spiritual, the past evolutionary stages have really survived, alongside the perfected stages of present-day evolution, just as alongside a man of fifty, one-year-old children are present. Within the earthly events of the present, the primeval happenings of the past may be seen if we are but able to distinguish between these different successive stages of evolution.

[ 11 ] In the form in which he is evolving at present man appears for the first time during the fourth of the planetary incarnations characterized above, the actual Earth itself. The essential nature of this form shows the human being to be composed of the four members: physical body, life body, astral body, and ego. Yet this form would not have been able to appear had it not been prepared through the preceding processes of evolution. This preparation took place because within the previous planetary incarnation there were beings evolving who already possessed three of the present four human members—the physical body, life body, and astral body. These beings, who in a certain sense may be called our human ancestors, did not yet possess an ego, but they developed these three other members and their inter-relationships to the degree that made them mature enough later on to receive the ego. Thus the human ancestor, in the previous planetary incarnation, reached a certain stage of maturity in his three members. This state passed over into a spiritual one and out of it a new physical planetary state developed, that of the Earth. Within this Earth, the matured human ancestors were present, as it were, in a germinal state. Because the entire planet had passed over into a spiritualized condition and had reappeared in a new form, it offered to the embryonic human entities contained within it, with their physical, life, and astral bodies, the opportunity not only of developing again to their previous level, but also the further possibility, after having attained this point, of reaching out beyond it through the reception of the ego. The Earth evolution, therefore, falls into two parts. In the first period, the Earth itself appears as a reincarnation of the previous planetary stage. This recapitulatory stage, however, stands at a higher level than that of the previous incarnation because of the intervening stage of spiritualization. The Earth now contains within itself the germinal nuclei of the human ancestors from the previous planet. These at first develop to their previous level; then, when they have attained this point, the first period is concluded, but because of its own higher stage of evolution, the Earth can now develop the nuclei still further, namely, by making them fit to receive the ego. The unfoldment of the ego within the physical, life, and astral bodies is characteristic of the second period of Earth evolution.^c5

[ 12 ] In this way, by means of the evolution of the Earth, man is brought a stage higher. This was also the case in the previous planetary incarnations, for even in the first of these incarnations some element of the human being was present. Therefore, light is shed upon the human being of the present if his evolution is traced back to the distant past of the very first of the planetary incarnations mentioned.—In supersensible research, the first of these planetary incarnations may be named Saturn, the second may be designated Sun, the third, Moon, and the fourth, Earth. It must be clearly understood, however, that these designations must not, at the outset, be associated with the same names that are used for the members of our present solar system. Saturn, Sun, and Moon are to be names for bygone evolutionary forms through which the Earth has passed.² The relationship that these worlds of the ancient past hold to the heavenly bodies constituting the present solar system will appear in the course of the subsequent descriptions. It will then become clear why these names have been chosen.

[ 13 ] The conditions of the four planetary incarnations mentioned can be described only in outline, because the processes and the beings and their destinies upon Saturn, Sun, and Moon are truly as manifold as upon the Earth itself. Therefore in our descriptions of these states only single characteristic points will be brought out that illustrate how the Earth's states have developed out of earlier ones. We must also consider the fact that the further back we go, the more do these states become dissimilar to those of the present. Yet in characterizing them, they can only be described by employing mental representations borrowed from present earthly relationships. When, for instance, we speak of light, heat, or other phenomena, in connection with these earlier states, we should not overlook the fact that we do not mean exactly what is meant by these words, light and heat, at the present time, and yet this terminology is correct, because for the observer of supersensible realms something appears in these earlier stages of evolution out of which the light and heat of the present have evolved. Those who follow the descriptions given here will indeed be well able to gather—from the connection in which these things are placed—what mental pictures are to be made in order to have characteristic images and symbols for things that have occurred in the distant, primeval past.

[ 14 ] To be sure, these difficulties become especially significant for the planetary conditions that preceded the Moon incarnation, for, during this latter period, conditions prevailed that still show a certain similarity to earthly conditions. He who attempts to describe these conditions has in this similarity to the present a certain starting point for expressing in clear mental pictures the supersensibly acquired perceptions. It is a different matter when the evolution of Saturn and Sun are to be described. What presents itself there to clairvoyant observation is very different from the objects and beings belonging at present to the sphere of human life, and this dissimilarity makes it difficult to the highest degree to bring the ancient matters in question within the scope of supersensible consciousness. Since, however, the present being of man cannot be understood unless we go back as far as the Saturn state, the description must nevertheless be given. Surely such a description will not be misunderstood by the one who holds the existence of such difficulties in mind and who remembers that much of what is said must of necessity be considered more in the light of an allusion and a reference to the corresponding facts than as an exact description of them.

[ 15 ] A contradiction might be found between what is given here and in the following pages, and what is said on page 109 concerning the continuation of the past into the present. One might imagine that nowhere does there exist, alongside the present Earth state, a previous Saturn, Sun, and Moon state, or even a human form such as is described in this exposition as having existed in these earlier stages. It is true that Saturn human beings, Sun and Moon human beings do not move about side by side with Earth humanity in the same way as three-year-old children move about alongside fifty-year-old men and women, but within the earthly human being the previous states of humanity are supersensibly perceptible. In order to know this we must have acquired the power of discrimination and extend it to include the full scope of the conditions of life. The three-year-old child exists alongside the fifty-year-old man; similarly, the corpse, the sleeping, and the dreaming human being exist alongside the living, waking Earth man. Although these various forms of existence of the being of man—as they are at present—do not directly correspond to the various stages of evolution, nevertheless a genuine perception sees in such forms of manifestation these various evolutionary stages.

[ 16 ] Of the present four members of the being of man, the physical body is the oldest. It is also the member that, in its own way, has attained the greatest perfection. Supersensible research shows that this human member was already in existence during the Saturn evolution. It will be seen in the course of this description that the form, however, which this physical body possessed upon Saturn was something quite different from the present human physical body. This earthly human physical body can only maintain its existence by reason of its connection with the life body, astral body, and ego, described in the preceding parts of this book. Such a connection did not yet exist upon Saturn. At that time the physical body passed through its first stage of evolution without having a human life body, astral body, or ego inserted into it. During the Saturn evolution it gradually matured so as to be able to receive a life body. To this end, Saturn had first to pass over into a spiritual state and then reincarnate as the Sun. During the Sun incarnation, what had become the physical body on Saturn unfolded again, as though from a germ of a past evolution, and only then could it draw into itself an etheric body. Through this insertion of an etheric body, the physical body changed its character. It was raised to a second degree of perfection. A similar thing occurred during the Moon evolution. The human ancestor, having evolved from the Sun to the Moon, received into himself the astral body, and thus the physical body became changed a third time; that is, it was raised to the third degree of its perfection. Moreover, the life body was likewise changed, and it stood now in the second stage of its perfection. Upon the Earth the ego was added to the human ancestor consisting of physical body, life body, and astral body. The physical body thereby reached its fourth degree of perfection, the life body its third, the astral body its second; the ego stands only in its first stage of existence.

[ 17 ] If we give ourselves up to an unprejudiced examination of the human being, there will be no difficulty in correctly picturing these various degrees of perfection of the individual members. We need only in this connection compare the physical body with the astral. Certainly it is true that the astral body, as a soul member, stands at a higher stage of evolution than the physical body, and when, in the future, the astral body will have perfected itself, it will have a much greater significance for the entire being of man than the present physical body. Still in its own way the physical body has reached a certain climax of evolution. In this connection one need but think of the structure of the heart, organized in accordance with the greatest wisdom, the marvellous structure of the brain and other organs, even that of an individual portion of a bone, for example, that of the upper part of the thigh bone, the great trochanter. There is within the end of this bone a net-like or trestle-like structure of delicate bony fibers, formed in harmony with the laws of mechanics. The whole is fitted together in such a manner that, with the least amount of material, the most advantageous effect on the articular surfaces is attained, for example, the most suitable distribution of friction and as a result a proper kind of mobility. Thus in the various parts of the human body structures are to be found full of wisdom, and if we consider further the harmonious co-operation between the parts and the whole, we shall certainly find that it is correct to speak of the particular perfection of this member of the human being. In this connection, the fact that in certain parts of the physical body seemingly inadequate phenomena may appear, or that disturbances may arise either in the structure or in the functions, is of no importance. We shall even be able to discover that these disturbances are, in a certain sense, only the necessary shadow side of the wisdom-filled light that is shed over the entire physical organism. Now compare with this the astral body as the bearer of joy and sorrow, of desire and passion. Oh, what insecurity reigns in this body in respect of joy and sorrow, what desires and passions are enacted within it, often meaningless and running counter to higher human purposes! The astral body is only in process of acquiring the harmony and inner completeness that we already find in the physical body. In like manner it is possible to show that the ether body, in its way, appears more perfect than the astral body, but less perfect than the physical body, and an adequate consideration will prove that the essential kernel of the human being, the ego, stands at present only at the beginning of its evolutions. For how much has this ego already accomplished of its task of transforming the other members of man's being in such a manner that they be a manifestation of its own nature? What results from external observation in this direction is made more acute for those who understand spiritual science by means of something else. One may quote the fact that the physical body can be overtaken by sickness. Spiritual science is in the position to show that a great part of all sicknesses originates from the fact that the perversity and mistakes of the astral body are transmitted to the etheric body, and in a roundabout way through the latter destroy the complete harmony of the physical body. The deeper connection which can only be touched upon here, and the actual cause of many disease processes elude the scientific mode of observation that confines itself only to physical sensory facts. In most cases it happens that the damaging of the astral body does not produce pathological tendencies of the physical body in the same life in which the damage has occurred, but only in a subsequent one. Therefore, the laws that apply here have a meaning only for those who are able to acknowledge the repetition of human life on earth, but even if there is no desire to gain such deeper knowledge, yet the ordinary view of life shows that the human being indulges himself altogether too much in enjoyments and desires that undermine the harmony of the physical body. Pleasure, desire, passion do not reside in the physical, but in the astral body, and this is in many respects still so imperfect that it can destroy the perfection of the physical body.—We wish to call attention to the fact that no attempt is made here to prove by such arguments the statements of spiritual science concerning the evolution of the four members of man's being. The proofs are taken from spiritual research, and this shows that the physical body has passed through a fourfold metamorphosis on to higher degrees of perfection, and that the other human members, as already described, have undergone fewer transformations. We only wished to point out that these communications of spiritual research relate to facts the effects of which show also in the outwardly observable degrees of perfection of the physical, life, and astral bodies.

[ 18 ] If we wish to form an approximately accurate pictorial idea of the conditions during the Saturn evolution, we must take into consideration the fact that during that period essentially nothing existed of the things and creatures that belong at present to the earth, and are counted among the mineral, plant, and animal kingdoms. The beings of these three kingdoms only came into existence in later periods of evolution. Of the present physically visible earth beings, only man existed at that time, and only that part of him, the physical body, as already described. At the present time, not only do these beings of the mineral, plant, animal, and human kingdoms belong to the earth, but there are also other beings who do not manifest in a physical body. These beings were also present during the Saturn evolution, and their activity on Saturn as a sphere of action resulted in the subsequent evolution of man.

[ 19 ] If one directs the spiritual organs of perception, not to the beginning and the end, but to the middle evolutionary period of this Saturn incarnation, a state appears consisting chiefly of “heat.” No gaseous, fluid, or solid elements are to be found there. All these conditions only appear in later cosmic incarnations. Let us imagine a human being with his present sense organs approaching this Saturn world as an observer. He would then experience none of the sense-impressions of which he is capable, except the sensation of heat. On reaching the space occupied by Saturn, he would only perceive that it had a condition of heat different from the rest of the surrounding space. He would not find this space uniformly warm throughout, but would find hot and cold regions alternating in the most varied manner. Heat would be perceived radiating according to certain lines, not straight lines, but in irregular forms, produced by the variations in heat. He would have before him something like an organized cosmic being, appearing in ever changing states, consisting only of heat.

[ 20 ] For man of the present day it must be difficult to imagine something that consists only of heat, since he is not accustomed to recognize heat as something in itself, but to perceive it only in connection with hot or cold gaseous, fluid, or solid bodies. Especially the man who has acquired the ideas of modern physics will look upon the above way of speaking about heat as pure nonsense. He will perhaps say that there are solid, fluid, and gaseous bodies; heat, however, denotes only the condition in which any one of these three bodily forms finds itself. When the smallest particles of a gas are in motion, this motion is perceived as heat. Where there is no gas, there can be no such motion, therefore also no heat.—The matter appears quite different to the researcher in spiritual science. For him, heat is something about which he can speak in the same sense he can speak of a gas, of a fluid, or of a solid body; it is for him only a substance still finer than gas, and gas is to him nothing else than condensed heat, in the same sense that a fluid is a condensed vapor, or a solid body a condensed fluid. Thus the spiritual scientist speaks of heat bodies just as he speaks of gaseous and vaporous bodies.—If someone wishes to follow the spiritual researcher into this realm, it is only necessary to grant that there exists spiritual perception. In the given world of the physical senses, heat exists entirely as a state of a solid, a fluid, or gaseous body. This condition, however, is only the external aspect of heat, or its effect. The physicists speak only of this effect of heat, not of its inner nature. Let us try to disregard all effects of heat that we receive through external objects, and picture to ourselves only our inner experience when we say, “I feel warm,” “I feel cold.” This inner experience can alone give us an idea of the Saturn state at the period of its development described above. It would have been possible to pass through the whole of the space occupied by Saturn without finding any sort of gas that could exert pressure, or any sort of solid or fluid body from which we could receive an impression of light. But in every point in space, without any impression from outside, we would have had the inner feeling that here there exists this or that degree of heat.

[ 21 ] In a cosmic body of such a character there are no conditions suitable for the animals, plants, and minerals of the present time. (It is, therefore, hardly necessary to state that what has just been described could never occur. A man of today, as such, cannot confront ancient Saturn as an observer. The exposition was only to serve as an illustration.) The beings of whom supersensible cognition becomes conscious while observing Saturn, were at a stage of evolution quite different from the present, sensorily-perceptible earth beings. Before this faculty of cognition beings appear who did not possess a physical body like that of present-day man. When we speak here of “physical body,” we must be careful not to think of the physical corporeality as it exists today. Rather, we must differentiate carefully between the physical body and the mineral body. A physical body is one that is ruled by physical laws observed today in the mineral kingdom. The present human physical body is not only ruled by these physical laws, but it is also permeated by mineral substance. It is impossible to speak of a physical-mineral body of this kind on ancient Saturn. At that time there existed only a physical corporeality governed by physical laws, but these physical laws manifested themselves only through heat effects. Thus the physical body was a fine, attenuated, etheric heat body, and the whole of Saturn consisted of these heat bodies. They were the first germinal beginnings of the present physical-mineral body of man. The latter fashioned itself out of the heat body as a result of the insertion into it of gaseous, fluid, and solid matter, which only came into existence later on. Among the beings perceived by supersensible consciousness when it becomes aware of the Saturn state and who, besides man, may be called inhabitants of Saturn, are those, for example, who have no need at all of a physical body. The lowest vehicle of these beings was an ether body; they had, however, besides this a higher member that transcended all the human vehicles. Man has as highest member spirit man. These beings have a still higher member, and between the ether body and spirit man they have all the members described in this book as belonging also to human beings: astral body, ego, spirit self, and life spirit. Just as our earth is surrounded by a sphere of air—an atmosphere—so was it also on Saturn, only this “atmosphere” was of a spiritual character.³ It consisted of the beings just mentioned and still others. Between the heat bodies of Saturn and these beings there was a constant reciprocal action. The latter submerged the members of their being into the physical heat bodies of Saturn and, although there was no life in these heat bodies themselves, the life of the beings in their environment was expressed, in them. They might be compared to mirrors, only it was not the images of the beings in question that were mirrored, but their life-conditions. Nothing living could have been discovered on Saturn itself, but through its activity Saturn vitalized the surrounding heavenly space by reflecting back, like an echo, the life sent down to it. The whole of Saturn appeared like a mirror of celestial life. Certain exalted beings whose life was radiated back by Saturn may be called “Spirits of wisdom.” (In Christian Esotericism they bear the name “Kyriotetes” or “Dominions.”) Their activity on Saturn does not begin with the middle period of its evolution just described, in fact, it had then already ceased. Before they had reached the ability to become conscious of the reflection of their own life from the heat bodies of Saturn, they had to develop these bodies to the point of being able to effect this reflection. Therefore their activity began soon after the beginning of the Saturn evolution. At that time the bodily nature of Saturn still consisted of chaotic substance that was unable to reflect anything—By considering this chaotic substance, one has transplanted oneself through spiritual perception to the beginning of the Saturn evolution. What is observable there does not yet bear sequent heat character. If we wish to characterize it, it is only possible to speak of a quality that may be compared with the human will. It is will, through and through. Thus we have to do here entirely with a soul state. If we wish to trace back the source of this will, we find that it originates from the emanations of exalted beings who brought their development, in stages that can only be divined, to such a height that they were able, when the evolution of Saturn began, to pour forth the will from their own being. After this emanation had lasted for a time, the activity of the already mentioned Spirits of Wisdom unites with the will. Thus will, previously wholly without attributes, now gradually acquires the ability to reflect life back into cosmic space.—These beings, who experience their supreme bliss in pouring forth will out of themselves at the beginning of the Saturn evolution, may be called the “Spirits of Will.” (In Christian esotericism they are called “Thrones.”)—After a certain stage of the Saturn evolution has been reached through the co-operation of will and life there begins the activity of other beings who are likewise present in the environment of Saturn. They may be called the ”Spirits of Motion.” (In Christian esotericism , “Dynameis,” or “Powers.”) They have no physical or ether body, but their lowest vehicle is the astral body. When the Saturn bodies have acquired the ability to reflect life, this reflected life is in a condition to be permeated with the qualities that reside in the astral bodies of the Spirits of Motion. The result of this is that it appears as though the manifestations of sensation and feeling and similar soul activities were flung out into celestial space from Saturn. The whole of Saturn appears like an ensouled being, manifesting sympathies and antipathies. These manifestations of soul-qualities, however, are in no way its own, but only the flung-back soul activities of the Spirits of Motion.—After this state has lasted a certain length of time, there begins the activity of still other beings that may be called the “Spirits of Form.” Their lowest member is also an astral body, but it stands at a stage of development different from that of the Spirits of Motion. Whereas these latter communicate only general expressions of feeling to the reflected life, the activity of the astral body of the Spirits of Form (in Christian esotericism, “Exusiai,” or “Authorities,”) is of such a nature that the expressions of feeling are flung back into cosmic space as though from individual beings. One might say that the Spirits of Motion cause Saturn as a whole to appear like an ensouled being. The Spirits of Form divide this life into individual living beings, so that Saturn now appears like an agglomeration of such soul beings.—In order to have a picture of this state, imagine a mulberry or a blackberry, and note how it is composed of small individual parts. For the observer of the spiritual world, Saturn, in the period of evolution just described, is similarly composed of a number of Saturn entities that, to be sure, do not possess a life and soul of their own, but that reflect the life and soul of the beings dwelling in them.—In this state of Saturn, beings now intervene who likewise have the astral body as their lowest member, but who have developed it to such a stage that it has the effect of a present-day human ego. Through these beings, the ego looks down upon Saturn from its environment and communicates its nature to the individual living beings of Saturn. Thus something is sent out into cosmic space from Saturn that appears similar to the activity of the human personality in the present cycle of life. The beings who bring this about may be called the “Spirits of Personality,” (“Archai,” “Primal Beginnings” in Christian Esotericism). They confer upon the small Saturn bodies the appearance of the character of personality. Personality does not exist on Saturn itself, however, but only its reflection, as it were, the shell of personality. The Spirits of Personality have their real personality on the periphery of Saturn. Just because these Spirits of Personality let their being be reflected back by the Saturn bodies in the manner indicated, the fine substance just described as “heat” is imparted to the latter.—In the whole of Saturn there is no inner life, but the Spirits of Personality recognize the image of their own inner life as it streams back to them from Saturn in the form of heat.

[ 22 ] When all this occurs, the Spirits of Personality stand at the stage at which the human being is at present. At that time they pass through their human epoch. If we wish to look at these facts with an unprejudiced eye, we must imagine that a being can be “man” not merely in the form borne by man at the present time. The Spirits of Personality are “human beings” on Saturn. They do not have the physical body as their lowest principle, but the astral body with the ego. Therefore they are not able to express the experiences of this astral body in a physical and ether body like that of the present-day man; yet they not only possess an ego, but are fully aware of it, because the heat substance of Saturn brings it to their consciousness in reflecting it back to them. They are “human beings” under conditions different from the earth state.

[ 23 ] In the further course of the Saturn evolution, events ensue that are different in character from anything existing heretofore. While up to the present time everything was a reflection of external life and sensation, now a kind of inner life begins. Here and there within the Saturn world a life of light begins, now flaring up, now darkening. Flickering glimmers of light appear in certain places, and in others something occurs like flashes of lightning. The Saturn heat bodies begin to glimmer, to sparkle, even to radiate. Because this stage of evolution has been reached, again certain beings have the possibility of becoming active. These are beings who may be called “Spirits of Fire,” (in Christian esotericism, “Archangeloi,” or “Archangels”). Although these beings have an astral body of their own, they are unable, at this stage of their existence, to stimulate it; they would not be able to awake any feeling or sensation if they could not work upon the heat bodies that had reached the Saturn stage already described. This activity exerted by them gives them the possibility of becoming aware of their own existence. They cannot say to themselves, “I exist,” but rather, “My environment permits me to exist.” They perceive, and their perceptions consist in the activities of light described as taking place on Saturn. These activities are in a certain sense their ego. This gives them a certain kind of consciousness that may be designated as picture consciousness. It can be thought of as a kind of human dream consciousness, only we must think of the degree of intensity of this dream consciousness as being much greater than in human dreaming, and we must realize that we are concerned not with unreal dream pictures surging up and down, but with dream pictures that have an actual relationship to the play of light on Saturn.—Within this reciprocal activity taking place between the Spirits of Fire and the Saturn heat bodies, the germinal human organs of sense are started on the path of evolution. The organs through which the human being at present perceives the physical world flash up in their first etheric inceptions. Human phantoms, as yet manifesting nothing but the primal light images of the sense organs, can be recognized within Saturn by means of clairvoyant perception.—These sense organs thus are the fruit of the activity of the Spirits of Fire, but the Spirits of Fire are not the only beings who participate in the formation of these organs. Together with these Spirits of Fire, other beings enter the field of Saturn, beings who are so far advanced in their evolution as to be able to employ these germinal senses to perceive the cosmic processes taking place in the life of Saturn. These beings may be called “Spirits of Love,” (in Christian esotericism, “Seraphim”). Were they not present, the Spirits of Fire could not have the consciousness described above. They behold the Saturn processes with a consciousness enabling them to convey these processes to the Spirits of Fire in the form of images. They forego all benefit they themselves might reap by perceiving the Saturn events; they renounce all enjoyment, all pleasure; they sacrifice all this in order that the Spirits of Fire might have it.

[ 24 ] A new Saturn period follows these occurrences. Something else is added to the play of light. It may seem madness to many when we speak of what here presents itself to supersensible cognition. The interior of Saturn appears like a billowing and surging of sensations of taste; sweet, bitter, sour may be observed at various points within Saturn, and outwardly, into cosmic space, this all appears as tone, as a kind of music.—Within these processes certain beings again find the possibility of developing an activity upon Saturn. They may be called the “Sons of Twilight, or Life,” (in Christian Esotericism, “Angeloi,” “Angels”). They enter into reciprocal activity with the surging forces of taste present within Saturn, and through it their ether or life body takes on an activity somewhat similar to metabolism. They bring life into the interior of Saturn. As a result, processes of nutrition and elimination take place. They do not directly produce these processes, but through their activities the processes indirectly come into existence. This internal life makes it possible for still other beings to enter the sphere of this cosmic body, beings who may be designated “Spirits of Harmony,” (in Christian Esotericism, “Cherubim”). They bestow upon the Sons of Life a dull kind of consciousness, duller and vaguer than the dream consciousness of the present-day human being, a consciousness similar to that he possesses in dreamless sleep. This consciousness is of such a low order that man is not aware of it. It is present, however, and differs from day consciousness in degree and also in kind. Plant life at present also has this “dreamless sleep consciousness.” Even though this consciousness does not excite perceptions of an outer world as they are understood today, nevertheless, it regulates the life-processes and brings them into harmony with the outer cosmic processes. At the Saturn stage under consideration, the Sons of Life cannot perceive this regulating process; the Spirits of Harmony, however, perceive it and are therefore the actual regulators.—All this life-activity takes place in the human phantoms, already characterized. These phantoms therefore appear to spiritual perception as though endowed with life, but their life is only a semblance. It is actually the life of the Sons of Life. These Sons of Life make use of the human phantoms, in order, as it were, to unfold themselves.

[ 25 ] Now let us consider these human phantoms with their semblance of life. During the Saturn period described, these phantoms have ever-changing forms, sometimes resembling this shape, sometimes that. During the further course of evolution these forms become more defined; occasionally they become permanent. The reason for this is that they are now permeated by the activities of the spirits who have to be taken into account already at the beginning of Saturn evolution, namely, the Spirits of Will (Thrones). As a result, the human phantom itself appears with the simplest, dullest form of consciousness. We must picture this form of consciousness as duller than that of dreamless sleep. Under present conditions, the minerals have this consciousness. It brings the inner being into harmony with the outer physical world. Upon Saturn, the Spirits of Will are the regulators of this harmony, and the human being appears like a small counterpart of the life of Saturn itself. What constitutes the Saturn life on a large scale, constitutes man, at this stage, on a small scale. This is the primary nucleus of what even in the modern human being exists only in a germinal state, namely, spirit man (atma). Within Saturn, this dull human will manifests itself to supersensible perception through effects that may be compared with “scents,” or “odors.” Toward the outside, toward celestial space, something is to be perceived like the manifestation of a personality that is, however, not controlled by an inner ego, but is regulated from without like a machine. The regulators are the Spirits of Will.

[ 26 ] If we survey the preceding description, it becomes apparent that, starting from the middle stage of Saturn evolution described at the very beginning, the stages of this evolution might be characterized by comparing their various effects with sense-impressions of the present. It was said that the Saturn evolution manifests as heat, then a play of light begins, followed by a play of taste and tone; finally, something arises that manifests within the interior of Saturn like the sensation of smell, and externally like a mechanically acting human ego.

One might ask what the manifestations of the Saturn evolution prior to this state of heat are. What existed before cannot in any way be compared with anything that is accessible to an outer sense-impression. Prior to the state of heat, a state existed that the human being can experience at the present time only in his inner nature. If he gives himself up to ideas that he himself forms in his soul without the impelling impulse of an external impression, he has something within himself that physical senses cannot perceive; on the contrary, it is only accessible to higher perception. The manifestations that preceded the state of heat of Saturn can be present only for him who possesses supersensible perception. Three such states may be mentioned: pure soul heat, which is outwardly imperceptible; pure spiritual light, which is external darkness; finally, a spiritual state of being that is complete within itself and needs no external being in order to become conscious of itself. Pure inner heat accompanies the appearance of the Spirits of Motion; pure spiritual light, that of the Spirits of Wisdom; pure inner being is bound up with the first emanation of the Spirits of Will.

[ 27 ] With the appearance of the Saturn heat, our evolution for the first time passes over from a purely spiritual, inner existence into one manifesting externally. It will be especially difficult for the present-day consciousness to accept the statement that with the Saturn state of heat what is called “time” first makes its appearance, for the preceding states are not at all temporal. They belong to the region that in spiritual science may be called “duration.” For this reason it must be understood that in all that is said in this work about such states in the “region of duration,” expressions referring to temporal relationships are only used by way of comparison and explanation. What precedes “time,” as it were, can only be characterized in human language by expressions containing the idea of time, for we must also be conscious of the fact that although the first, second, and third states of Saturn did not take place one after the other in the present sense of the word, we cannot do otherwise than describe them one after the other. Indeed, in spite of their duration or simultaneity, they are so inter-dependent that this dependence may be compared with a sequence in time.

[ 28 ] By thus pointing to these earliest evolutionary states of Saturn, light is also thrown upon all other questions about the “whence” of these states. From the purely intellectual standpoint it is naturally quite possible, in regard to any origin, to continue asking about the “origin of this origin.” But this is not permissible in the face of facts. We only need to make this clear by a comparison. If we find traces in a road, we may ask what has caused them. The answer may be: a wagon. We can then ask further: whence came the wagon and whither has it gone? An answer founded upon facts is again possible. We might then ask further: who was sitting in it? What was the intention of the person who was using it? What was he doing? Finally, however, we shall come to a point where the questioning through the very facts comes to an end. Whoever continues to question, deviates from the original intention of the question. He continues the questioning mechanically. We can easily see in cases like the one just cited for the sake of comparison where the nature of facts brings an end to the questioning. In respect of the great questions of the cosmos this is not so easily seen. By really exact observation, however, we shall notice that all questions concerning the “whence” must end at the above described Saturn states. For we have come to a sphere in which the beings and processes no longer justify themselves through their origin, but through themselves.

[ 29 ] The result of Saturn evolution is the development of the human germ to a certain stage; it has reached that low, dim consciousness spoken of above. It must not be imagined that the latter's development begins only in the last stage of Saturn. The Spirits of Will are active throughout all conditions of Saturn, but to supersensible perception the result in the last stage is most conspicuous. There exists no definite boundary line between the activities of the individual groups of beings. If it is said that in the beginning the Spirits of Will are active, then the Spirits of Wisdom, then another group of spiritual beings, it is not intended to mean that they were only active at that time. They are active throughout the whole of the Saturn evolution, but in the periods mentioned their activity can best be observed. The individual beings have then, as it were, the leadership.

[ 30 ] Thus the whole of the Saturn evolution appears like a fashioning, a working over of what has streamed out of the Spirits of Will by the Spirits of Wisdom, Motion, Form, and so forth. At the same time, these spiritual beings themselves undergo an evolution. For example, after having received their life reflected back to them from Saturn, the Spirits of Wisdom stand at a different stage from that at which they previously stood. The fruit of this activity enhances the capacities of their own being. The result is that after the completion of such activity something happens to them similar to what happens to man in sleep. After their periods of activity on Saturn follow other periods during which they live, so to speak, in other worlds. Their activity is then turned away from Saturn. Therefore, clairvoyant perception observes in the described evolution of Saturn an ascent and a descent. The ascent continues until the formation of the state of heat; then with the play of light an ebb tide sets in, and when the human phantoms have assumed a form through the activity of the Spirits of Will, the spiritual beings have gradually withdrawn. The Saturn evolution slowly dies and as such disappears. A period of rest then occurs. The germinal human being passes over into a condition of dissolution, not, however, one in which it entirely disappears, but one that is similar to that of a plant seed resting in the earth, preparing to grow into a new plant. In a similar manner the human germ rests in the bosom of the cosmos, awaiting a new awakening, and when the moment of this awakening comes, the above described spiritual beings have acquired, under other conditions, capacities for working further upon the germinal human being. The Spirits of Wisdom have acquired the capacity in their ether bodies not only of enjoying the reflection of life, as they did on Saturn, but also the ability of letting life stream forth from themselves and of endowing other beings with it. The Spirits of Motion are now as far advanced as were the Spirits of Wisdom on Saturn. The lowest principle of their being was then the astral body; now they possess an ether or life body. The other spiritual beings have correspondingly advanced to a higher stage of their evolution. All these spiritual beings, therefore, are able to work upon the further evolution of the germinal human being in another way than on Saturn.—But at the end of the Saturn evolution the germinal human being was dissolved. In order that the more evolved spiritual beings may continue from the point where they ended their previous activities, this germinal human being has briefly to recapitulate the stages through which it passed on Saturn. This is to be seen by supersensible perception. The germinal human being emerges from its concealment and, through the forces that have been implanted within it on Saturn, it begins to develop through its own power. It emerges out of the darkness as a being of will; it advances itself to a being possessed of a semblance of life, of a soullike nature and other characteristics, until it reaches the stage of automatic manifestation of personality that it possessed at the end of the Saturn evolution.

[ 31 ] The second of the great evolutionary periods alluded to, the “Sun stage,” effects the raising of man to a condition of consciousness higher than that which he attained on Saturn. Compared with the present consciousness of man, this Sun stage could, to be sure, be designated as “unconsciousness,” for it closely approximates the state in which the human being now exists during completely dreamless sleep. It might also be compared with the low degree of consciousness in which our plant world is at present slumbering. For supersensible perception there is no such thing as “unconsciousness,” but only varying degrees of consciousness. Everything in the world possesses consciousness.—The human being attains a higher degree of consciousness in the course of the Sun evolution because at that time his nature is invested with the etheric or life body. Before this can occur, however, the Saturn conditions must be recapitulated, as described above. This recapitulation has a quite definite significance. When the period of rest, of which we have spoken in the previous description, has come to an end, what was formerly Saturn issues forth out of “cosmic sleep” as a new cosmic being, the Sun. But as a result, the conditions of evolution are changed. The spiritual beings, whose activities on Saturn have been described, have now advanced to other conditions. The germinal human being, however, first appears on the newly formed Sun just as it was at the end of the Saturn evolution. It must first transform the various evolutionary stages that it had reached on Saturn, so that they conform with the conditions on the Sun. The Sun epoch, therefore, begins with a recapitulation of the occurrences on Saturn, but adjusted to the changed conditions of the life of the Sun. When the human being has developed to the point where the stage of his evolution acquired on Saturn conforms to the conditions of the Sun, the already mentioned Spirits of Wisdom, the Kyriotetes, begin to let the ether or life body flow into the human physical body. The more advanced stage that man attains on the Sun may be characterized by saying that the physical body, germinally formed already on Saturn, is raised to a second stage of perfection by becoming the bearer of an ether or life body. This ether or life body itself attains the first degree of its perfection during the Sun evolution. In order, however, that this second degree of perfection of the physical body and the first degree of perfection of the life body be attained, it is necessary in the further course of the life of the Sun that yet other spiritual beings interpose themselves in a way similar to what was already described for the Saturn stage.

[ 32 ] When the Spirits of Wisdom begin to pour the life body into man, the Sun, previously dark, now begins to radiate. At the same time the first signs of an inner activity appear in the germinal human being; life begins. What on Saturn had to be characterized as an appearance of life, now becomes actual life. This pouring in of the life body continues for a certain length of time, after which an important change takes place in the human germ, namely, it divides into two parts. Whereas previously the physical body and life body formed one closely-bound whole, the physical body now begins to detach itself as a separate part. This detached physical body, however, continues also to be permeated by the life body. We have now before us a twofold human being. One part is a physical body worked upon by a life body, the other part is pure life body. This separation takes place during an interval of rest in the life of the Sun. During this interval, the radiation that had already begun is again extinguished. The separation takes place, as it were, during a “cosmic night.” This interval of rest is much shorter than the interval of rest between the Saturn and Sun evolutions, of which we have spoken previously. After the expiration of this interval, the Spirits of Wisdom continue to work for a time upon the twofold human being just as they had worked before on the single-membered human being. The Spirits of Motion then begin their activity. They let their own astral body surge through the human life body. As a result, it acquires the capacity to carry on certain inner movements within the physical body. These movements may be likened to the movements of sap in our present-day plants.

[ 33 ] The Saturn body consisted solely of heat substance. During the Sun evolution this heat substance condenses to a state that may be compared with the present state of gas or vapor. It is the state that may be designated by the word “air.” The first appearance of such a state manifests itself after the Spirits of Motion have begun their activity. The following spectacle presents itself to supersensible consciousness. Within the heat substance something appears like delicate structures that are set into regular motion by means of the forces of the life body. These structures represent the human physical body at that stage of evolution. They are completely permeated by heat and enclosed by a mantle of heat. Physically speaking, this human being may be said to consist of heat structures into which air forms are articulated that are in regular motion. If we wish to keep to the above comparison with the plants of the present day, we must remain conscious of the fact that we are not dealing with a compact plant formation, but with a gaseous or aeroform structure, the movements of which may be compared with the movements of the sap in present-day plants. The gas appears to supersensible consciousness through the effect of light, which the gas permits to stream forth from itself. We might thus also speak of light structures that are perceptible to spiritual vision. This evolution then proceeds further. After a certain length of time a pause again ensues, after which the Spirits of Motion continue their activities until these are supplemented by the activities of the Spirits of Form, the effect of which produces permanency in the previously continuously changing gaseous forms. This, too, takes place through the fact that the Spirits of Form permit their forces to flow in and out of the human life body. Previously, when only the Spirits of Motion were acting upon them, these gaseous structures were in ceaseless motion, holding their form only momentarily. Now, however, they assume temporarily distinguishable shapes.—Again after a certain length of time there ensues a period of rest, at the end of which the Spirits of Form continue their activities. Then entirely new conditions arise within the Sun evolution.

[ 34 ] We have reached the point where the Sun evolution has arrived at the central stage of its development. It is at this time that the Spirits of Personality—who had reached their human stage on Saturn—rise to a still higher stage of perfection. They surpass their human stage and acquire a consciousness that our present earthly humanity has not yet attained in the regular course of its evolution. It will reach this stage of consciousness when the Earth—that is to say, the fourth planetary evolutionary stage—shall have reached its goal and passed over into the subsequent planetary period. Man will then not only be able to perceive in his environment what at present is transmitted to him by the physical senses, but he will be able to observe in pictorial images the inner soul states of the beings in his environment. He will possess a picture consciousness; but at the same time retain full self-consciousness. His pictorial perception will not be dreamy and dull. He will perceive the soul pictorially, yet at the same time these soul pictures will be the expression of realities just as now physical colors and tones are expressions of realities. At the present time, a human being can only develop such perception in himself through spiritual-scientific training. The nature of this training will be dealt with in a later part of this book.—During the Sun stage, the Spirits of Personality acquire this perception as a normal part of their evolution. Because of this they become, during the Sun evolution, capable of working upon the newly formed human life body just as they worked upon the physical body on Saturn. Just as at that time heat reflected back to them their own personality, so now the gaseous shapes reflect back to them in resplendent light the pictures of their perceiving consciousness. They behold supersensibly what takes place upon the Sun, and this perception is by no means mere observation. It is as though something of the force that on earth is called love were making itself felt in the images that stream forth from the Sun. If we observe more closely with our soul powers, the reason for this phenomenon may be discovered. Exalted beings are now working actively in the light radiating from the Sun. These beings are the already designated Spirits of Love—Seraphim. They work, henceforth, on the human ether or life body in co-operation with the Spirits of Personality. By means of this activity, the life body itself advances a stage on its evolutionary journey. It acquires the capacity, not only to transform the gaseous structures within it, but to fashion them in such a way that the first indications of a reproduction of the living human being appear. Exudations are driven out, sweated out of these gaseous structures, which assume shapes similar to their maternal forms.

[ 35 ] In order to characterize the further evolution of the Sun, it is necessary to draw attention to the important fact of cosmic history, that in the course of an epoch all the beings involved do not by any means reach the goal of their evolution. There are some who fall short of it. Thus during the Saturn evolution not all of the Spirits of Personality actually reach the human stage for which they were originally destined in the manner described. Likewise, not all of the human physical bodies, formed on Saturn, attain the degree of maturity that would have made them capable of becoming bearers of an independent life body on the Sun. The result is that upon the Sun there exist beings and formations that do not fit into its conditions. These have to retrieve, during the Sun evolution, what they failed to attain upon Saturn. Hence, during the Sun stage the following can be observed. When the Spirits of Wisdom begin to pour in the life body, the body of the Sun, as it were, becomes turbid—darkened. Structures are mingled with it that in reality would belong to Saturn. These are heat structures that are unable to condense properly to air. These are the human beings who have remained behind at the Saturn stage. They are unable to become bearers of a regularly developed life body.—The heat substance of Saturn, which remained behind in this way, divides itself into two sections on the Sun. One section is absorbed, as it were, by the human bodies and forms a kind of lower nature within the human being. This human being at the Sun stage thus takes into his corporeality something actually corresponding to the Saturn stage. Just as the human body of Saturn made it possible for the Spirits of Personality to rise to their human stage, so now this Saturn part of the human being performs on the Sun the same task for the Spirits of Fire. These Spirits of Fire rise to the human stage by allowing their forces to surge in and out of this Saturn part of the human being, just as this was performed by the Spirits of Personality on Saturn. This, too, happens at the central stage of the Sun evolution. At that time the Saturn part of the human being is so far matured that with its help the Spirits of Fire—Archangels—are able to pass through their human stage.—Another section of the Saturn heat substance acquires an independent existence alongside and in the midst of the human beings on the Sun. This then forms a second kingdom alongside the human kingdom, a kingdom that develops upon the Sun a fully independent, but purely physical, body, a body of heat. The result is that the fully developed Spirits of Personality cannot exert their activity upon an independent life body In the manner described. There are, however, certain Spirits of Personality who have remained behind at the Saturn stage. These had not at that time reached the human stage. Between them and the second kingdom, which became independent on the Sun, there exists a bond of attraction. Their behavior toward the retarded kingdom on the Sun must now be similar to the behavior of their advanced companions toward the human beings on Saturn. On the latter, the human physical body was alone developed. Upon the Sun itself, however, there is no possibility of a similar activity by the retarded Spirits of Personality. They, therefore, withdraw from the main body of the Sun and form an independent cosmic body outside of it. From it the retarded Spirits of Personality work back upon the beings of the Sun's second kingdom already described. Thus two cosmic bodies are formed out of the one that was formerly Saturn. The Sun has now in its environment a second cosmic body, one that represents a kind of rebirth of Saturn, a new Saturn. From this new Saturn, the character of personality is bestowed upon the second kingdom of the Sun. Hence in this second kingdom we are concerned with beings who have no personality of their own upon the Sun itself, but who reflect back to the retarded Spirits of Personality on new Saturn these spirits' own personality. By means of supersensible consciousness it is possible to observe the play of heat forces among the human beings on the Sun; these heat forces send their influence into the regular Sun evolution; in them may be seen the sway of the designated spirits of new Saturn.

[ 36 ] During the middle part of the Sun evolution the human being is organized into a physical body and a life body. Within him there takes place the activity of the advanced Spirits of Personality and the Spirits of Love. A part of the retarded Saturn nature is mixed with the physical body, within which the Spirits of Fire are active. In the effects of the activity of the Spirits of Fire upon the retarded Saturn nature the precursors of the sense organs of the present earth man can be seen. It has been shown how even on Saturn the Spirits of Fire were at work forming germinal sense organs in the heat substance. In what is accomplished by the Spirits of Personality in co-operation with the Spirits of Love we can discern the germinal beginnings of the present human glandular system.—The work of the Spirits of Personality dwelling upon the new Saturn is not exhausted in what has been described above. They extend their activity not only to the above-mentioned second Sun kingdom, but they effect a kind of connection between this kingdom and the human senses. The heat substances of this kingdom flow in and out through the germinal human sense organs. Through this fact the human being on the Sun acquires a mode of perceiving the lower kingdom existing outside himself. This perception is, of course, only a dull perception, corresponding wholly to the dull Saturn consciousness of which we have spoken above, and it consists essentially of various heat effects.

[ 37 ] Everything that has been described as existing in the middle of the Sun evolution lasts for a certain time. Then another period of rest begins, following which evolution goes on for a time in the same way until it reaches a stage when the human ether body is sufficiently matured to permit the beginning of a united activity of the Sons of Life, Angels—and the Spirits of Harmony—Cherubim. To supersensible consciousness, manifestations appear within the human being that may be likened to the perceptions of taste, which express themselves outwardly as tones. Something similar had to be described already for the Saturn evolution. Only here on the Sun everything, within the human being is more individual, fuller of independent life.—The Sons of Life acquire, as a result, the dull picture consciousness that the Spirits of Fire had attained on Saturn. In this the Spirits of Harmony are their helpers. The Cherubim actually perceive spiritually what is now taking place within the Sun evolution, but they renounce all the fruits of this perception; they forego the feelings produced by these wisdom-filled images that arise there; they allow these to flow into the dreamy consciousness of the Sons of Life as magnificent, magic visions. These Sons of Life in turn work the imagery of their visions into the human ether body, thus enabling it to reach ever higher stages of evolution.—Again a pause sets in; again the whole cosmos arises out of a “universal sleep,” and after a time the human being becomes mature enough to employ his own forces. These are the forces that streamed into him through the activity of the Thrones during the last part of the Saturn period. This human being now develops an inward life that manifests itself to consciousness in a way comparable to an inner perception of smell. Outwardly, however, toward cosmic space, this human being presents himself as a personality, yet as a personality not directed by an inner ego. It appears more like a plant giving the impression of personality. We have seen already at the end of the Saturn evolution that personality manifests itself like a machine. Just as at that time the first germ of spirit man (atma) was developed, which is still today only germinally present in man, so similarly here in the Sun period the primary nucleus of life spirit (buddhi) is formed.—At a certain time after this has occurred, another period of rest ensues; at its end, as in previous similar instances, human activity proceeds for a time. Then conditions arise that prove to be a new intervention of the Spirits of Wisdom, through which the human being becomes capable of experiencing the first traces of sympathy and antipathy toward his surroundings. In all this there is no actual sensation present, yet it is a forerunner of it, for the inner life-activity, which in its manifestation might be characterized as perceptions of smell, expresses itself outwardly as a kind of primitive language. If a pleasant scent, or taste, or glimmer of light is perceived inwardly, the human being expresses this outwardly by means of a tone, and this also occurs in regard to an inwardly antipathetic perception.—In fact, the actual meaning of the Sun evolution for the human being is gained by means of all the processes that have been described. This human being has now reached a higher stage of consciousness than on Saturn. This is the dreamless consciousness of sleep.

[ 38 ] After a time, the point of evolution is also reached when the higher beings bound up with the Sun stage must pass on to other spheres in order to assimilate what they have acquired for themselves through their activities on the being of man. A major period of rest ensues, similar to that that took place between the Saturn and Sun evolutions. Everything that was fashioned on the Sun passes over into a condition that may be likened to that of the plant when its powers of growth lie dormant in the seed. But just as these forces of growth come to the light of day in a new plant, so, after the rest period, all life upon the Sun comes forth again out of the cosmic womb and a new planetary existence begins. The significance of such a pause, such a cosmic sleep, can be well understood if we direct our spiritual gaze toward one of the orders of beings mentioned, for instance, toward the Spirits of Wisdom. On Saturn, they were not yet far enough advanced to be able to let an ether body flow out of themselves. Only through the experiences they passed through upon Saturn have they been prepared for this. During the pause, they transform into actual capacities what previously had only been prepared in their inner being. Thus upon the Sun they are so far advanced that they can let life flow out of themselves and endow the human entity with a life body of its own.

[ 39 ] Following the pause in outer activity, what was previously the Sun emerges again out of cosmic sleep, becoming once more perceptible to the powers of spiritual observation. It was previously perceptible to these powers, but had disappeared from view during the period of rest. A twofold element now appears within the newly emerging planetary being that shall be called the Moon. This Moon, however, must not be confused with the part of it that is at present the earth's moon. The first thing to be noted is that that part of the world mass which, during the Sun period, had detached itself as a new Saturn, is once more within the totality of the new planetary organism. During the pause, this new Saturn had again united itself with the Sun. Everything that was within the original Saturn reappears at first as one cosmic formation. The second thing to be noted is that the human life bodies formed upon the Sun were absorbed during the pause by what, in a certain sense, forms the spiritual sheath of the planet. Thus these life bodies do not appear at this time as something united with the corresponding physical human bodies, but these latter appear at first by themselves. They bear within their inner nature all that has been worked into them on both Saturn and Sun, but they lack an ether or life body. Moreover, they are unable to incorporate this ether body immediately into themselves, for during the pause the ether body itself has passed through a development to which the physical bodies are not yet adapted.—In order that this adjustment may be achieved, once more a recapitulation of the Saturn activities occurs at the beginning of the Moon evolution. The physical life of man recapitulates the stages of the Saturn evolution, but under quite changed conditions. On Saturn, only the forces of a heat body were active within the physical human being; now the forces of the acquired gaseous body are also active within him. The latter, however, do not appear at once at the beginning of the Moon evolution. At that time it is as though the human being consisted only of heat substance, while within the latter the gaseous forces slumbered. Then comes a time when the first indications of these gaseous forces make their appearance, and finally, in the last period of the Moon recapitulation of Saturn activities, the human being reappears as he was during his life-endowed state of the Sun. At this time, however, all life still appears as a semblance of life. Then a pause occurs similar to the short pauses occurring during the Sun evolution, after which the instreaming of the life body, for which the physical body has now become ripe, begins again. As in the case of the Saturn recapitulation, this influx takes place again in three distinctly separate epochs. During the second of these, the human being is so far adjusted to the new Moon conditions that the Spirits of Motion are able to employ their acquired ability. It consists in allowing the astral body to flow forth from their own essential nature into the human being. They prepared themselves for this task during the Sun evolution and, during the pause between the Sun and Moon evolutions, they transformed what had thus been prepared into the ability alluded to above. This influx of the astral body lasts again for a time, then one of the shorter pauses ensues, after which the instreaming of the astral body of the Spirits of Motion continues until the Spirits of Form begin their activity. Because the Spirits of Motion allow their astral body to flow into the human being, he acquires his first soul qualities. As a result, he now begins to accompany the processes, which occur in him through the possession of a life body and which during the Sun evolution were still plant-like, with sensations and to feel pleasure and displeasure through them; this remains a changing inner ebb and flow of pleasure and displeasure, until the intervention of the Spirits of Form. Then these changing feelings become transformed in such a way that the first traces of longing and desire appear in the human being. He seeks to repeat what has caused pleasure and strives to avoid what has caused sensations of antipathy. Since, however, the Spirits of Form do not give up their own nature to him, but only allow their forces to flow in and out of him, the impulse of desire lacks inwardness and independence. It is guided by the Spirits of Form and bears an instinctive character.

[ 40 ] On Saturn, the human physical body was composed of heat, which on the Sun was condensed to a gaseous state, or air. During the Moon evolution, when the astral flows into the physical body, the latter attains a further degree of condensation at a definite time and reaches a state that may be compared with the density of a present-day fluid. This state may be called “water.” We do not mean by this, however, our present water, but any fluid form of existence. The human physical body now gradually takes on a form composed of three substantial organisms. The densest is a water body. This is permeated by air currents, and all this is permeated by the activities of heat.

[ 41 ] During the Sun stage, too, not all organisms attain their full and proper maturity. As a result, on the Moon there are organisms that stand only at the Saturn stage, while others have only attained the Sun stage. Because of this, two other kingdoms arise alongside the regularly developed human kingdom. One of these consists of beings who have remained behind at the Saturn stage and therefore possess only a physical body, which, even on the Moon, is unable to become the bearer of an independent life body. This is the lowest of the Moon kingdoms. A second kingdom consists of beings who have remained behind at the Sun stage and who, therefore, on the Moon are too immature to incorporate into themselves an independent astral body. These form a kingdom intermediate between the one just mentioned and the regularly advanced human kingdom.—But something else takes place. The substances composed merely of the forces of heat, and those composed merely of air also permeate the human beings. Thus it happens that on the Moon the latter bear within themselves a Saturn and a Sun nature. As a result, a kind of cleavage arises in human nature, and through this cleavage, after the Spirits of Form begin their activity, some thing significant is called into existence within the Moon evolution. A cleavage begins in the cosmic Moon body. A part of the Moon's substances and beings separates from the rest. Two cosmic bodies are thus formed from one. Certain higher beings who, prior to this, were closely linked with the unitary cosmic body, now take up their abode on one of these parts. The remaining part, in contrast, is occupied by the human beings, by the two lower kingdoms just characterized, and by certain higher beings who did not go over to the first cosmic body. This latter cosmic body, occupied by higher beings, appears like a reborn, but refined sun; the other is now the actually new formation, the ancient Moon, the third planetary embodiment of our Earth that follows after the Saturn and Sun evolutions. The separating, reborn sun carries away with it, from the substances arising on the Moon, only heat and air. Besides these two substances, the liquid, watery state is to be found on what remains over as Moon. The result of this separation is that the beings, departed with the reemerging sun, are unhampered in their further development by the denser Moon beings. They are thus able to advance unhindered in their evolution. As a result they acquire a still greater degree of power with which to work down upon the Moon beings from their sun. These Moon beings likewise acquire new possibilities of evolution. The Spirits of Form, in particular, have remained united with them and have solidified the nature of passion and desire. This expresses itself gradually by a further condensation of the human physical body also. The former purely watery element of this body now takes on a viscous fluidic form, and the aeriform and heat formations condense correspondingly. Similar processes take place also in the two lower kingdoms.

[ 42 ] In consequence of the separation of the Moon from the sun body, the former has the same relationship to the latter that the Saturn body once had to the entire surrounding cosmic evolution. The Saturn body was formed from the body of the Spirits of Will—Thrones. From this Saturn substance everything was radiated back into cosmic space that the above-mentioned spiritual beings, living in the environment, experienced, and by means of the succeeding events, the reflecting radiation gradually awoke to independent life. The whole of evolution depends first upon the severance of independent being from surrounding life; the environment then imprints itself upon this severed being as though by reflection, and then this separated entity develops further independently.—In this way the Moon body severed itself from the sun body and then reflected back its life. Had nothing else happened, the following cosmic process would have to be described. There would be a sun body in which spiritual beings, adapted to it, would have their experiences in the heat and air element. Opposite this sun body there would be a Moon body in which other beings would evolve with heat, air, and water life. The progress from the Sun to the Moon embodiment would consist in the fact that the sun beings would have their own life before them, like a reflection, mirrored back to them from the Moon processes, and they would be able to enjoy it—an experience that during the Sun embodiment was still impossible for them.— [ 43 ] But the processes of evolution did not stop here. Something occurred that was of the deepest significance for all subsequent evolution. Certain beings, who were adapted to the Moon body, seized upon the will element—the heritage of the Thrones—that was then at their disposal, and by means of it developed their own life, which shaped itself independent of the life of the sun. Alongside the experiences of the Moon, which stand only under the sun influence, other independent Moon experiences occur—revolts or rebellions, as it were, against the sun beings. The various kingdoms that had come into existence on the sun and Moon, especially the kingdom of our human forebears, were drawn into these conditions. Thus the Moon body contained within itself, spiritually and materially, a twofold life: one that stood in close union with the life of the sun, and one that deserted it and went its own independent way. This division into a twofold life expresses itself in all subsequent events of the Moon embodiment.

[ 44 ] What this evolutionary period presents to supersensible consciousness may be characterized in the following pictures. The entire fundamental mass of the Moon is fashioned out of a half-living substance that is at times in sluggish, at times in animated movement. A mineral mass of rocks and earth elements, like that upon which the present human being treads, does not yet exist. We might speak of a kingdom of plant-minerals, only we must imagine that the entire foundational mass of the Moon is composed of this plant-mineral substance, just as the earth today consists of rocks, soil, and other matter. Just as at present we have towering masses of rocks, so at that time harder portions were embedded in the Moon's mass. These may be compared with hard, woody structures, or with horny forms. Just as plants spring up at present out of the mineral soil, so on the Moon the second kingdom—a sort of plant-animal—sprang up, covering and permeating the Moon ground. The substance of this kingdom was softer than the ground mass and more mobile in itself. This kingdom spread itself out over the other like a viscous sea. The human being himself may be called a kind of animal—man. His nature contained the essential elements of the other two kingdoms, but his being was completely permeated by an ether and an astral body, upon which the forces of the higher beings emanating from the severed sun were active. His form was thus ennobled. Whereas the Spirits of Form gave him a shape through which he was adapted to Moon life, the sun spirits made of him a being lifted above that life. By means of the capacities bestowed upon him by these spirits he had the power to ennoble his own nature, indeed, to lift to a higher stage that part of it that was related to the lower kingdoms.

The processes that have to be taken into consideration here, perceived spiritually, may be described in the following manner. The human forebear had been ennobled by beings who had deserted the sun kingdom. This ennobling extended especially to everything that could be experienced in the water element. The sun beings, who were rulers of the elements of heat and air, had less influence upon this water element, with the result that two kinds of beings were active in the organism of the human ancestor. One part of this organism was wholly permeated by the activities of the sun beings; in the other part, the seceded Moon beings were active. Through this fact, the latter part was more independent than the former. In the sun-part, only states of consciousness could arise in which the sun beings lived. In the Moon-part there existed a sort of cosmic consciousness, similar to the ancient Saturn state, only now at a higher stage. The human ancestor thus beheld himself as a copy of the cosmos, while his sun-part felt itself only as a copy of the sun.—These two kinds of beings began a sort of conflict within human nature, and through the influence of the sun beings an adjustment of this conflict was brought about by rendering the material organism, which made an independent cosmic consciousness possible, frail and perishable. It was necessary now for this part of the organism to be eliminated from time to time. During this elimination and for a certain time thereafter, the human ancestor was a being dependent only upon the influence of the sun. His consciousness became less independent; he lived in it in complete surrender to the life of the sun. The independent Moon part was then renewed. After a certain length of time, this process was repeated again and again. The human ancestor on the Moon thus lived in alternating conditions of clearer and duller consciousness, and this alternation was accompanied by a metamorphosis of the material aspect of his being. From time to time he discarded his Moon body and renewed it again later.

[ 45 ] Seen physically, a great variation appears in the kingdoms of the Moon described here. The mineral-plants, the plant-animals, and the animal-men are differentiated according to groups. This will be understood if we bear in mind that, because certain organisms have remained behind at each of the earlier stages of evolution, these organisms have been embodied, endowed with the most varied qualities. There are organisms that still display the characteristics of the first epochs of the Saturn evolution, some those of the middle periods, and some those of its end. This is also true of all the stages of the Sun evolution.

[ 46 ] Just as organisms connected with the progressively evolving cosmic body remain behind, so is this also the case with certain beings connected with this evolution. In the progressive development up to the appearance of the ancient Moon, several grades of such beings have already come into existence. There are, for instance, Spirits of Personality who, even on the Sun, have not yet attained their human stage; there are, however, others who, on the Sun, have retrieved their failure to rise to this stage. Many Fire Spirits, too, who should have become human on the Sun, have remained behind. Just as certain retarded Spirits of Personality withdrew during the Sun evolution from the body of the Sun and caused Saturn to arise again as a special cosmic body, so also in the course of the Moon evolution the beings described above withdrew to special cosmic bodies. Thus far we have spoken only of the separation into sun and Moon, but for the reasons given above, still other cosmic bodies detach themselves from the cosmic Moon body that made its appearance after the long pause between Sun and Moon evolutions. After a lapse of time there comes into existence a system of cosmic bodies, the most advanced of which, as may be easily seen, is the new sun. In much the same way that during the Sun evolution—as has already been described above—a bond of attraction was formed between the retarded Saturn kingdom and the Spirits of Personality on the new Saturn, now during the Moon evolution a bond is also formed between every such cosmic body and the corresponding Moon beings. It would carry us much too far to follow up in detail all the cosmic bodies that come into existence. It must suffice to have indicated the reason why a series of cosmic bodies is detached by degrees from the undivided cosmic organism that appeared in the beginning of mankind's evolution as Saturn.

[ 47 ] After the intervention of the Spirits of Form on the Moon, evolution proceeds for a time in the manner described. After this, another pause in outer activity ensues, during which the coarser parts of the three Moon kingdoms remain in a state of rest, but the finer parts—chiefly the human astral bodies—detach themselves from these coarser organisms. They enter a state in which the higher powers of the exalted sun beings can work upon them with special force.—After the rest period, they again permeate the parts of the human being composed of coarser substances. Through the fact that, during the pause, they have absorbed powerful forces in a free state, they are able to prepare these coarser substances for the influences that the regularly advanced Spirits of Personality and Spirits of Fire must, after a certain time, bring to bear upon them.

[ 48 ] These Spirits of Personality have attained a stage at which they possess the consciousness of inspiration. Not only are they able to perceive the inner state of other beings in pictures—as was the case in their former picture consciousness—but they are able to perceive the inner nature of these beings as a spiritual tone language. The Spirits of Fire, however, have risen to the degree of consciousness possessed by the Spirits of Personality on the Sun. As a result, both kinds of spirits are able to intervene in the matured life of the human being. The Spirits of Personality work upon his astral body, the Fire Spirits upon his ether body. The astral body thus receives the character of personality. It experiences henceforth not only pleasure and pain within itself, but it relates them to itself. It has not yet attained a full ego consciousness that says to itself, “I exist,” but it feels itself borne and sheltered by other beings in its environment. Looking up to them, as it were, it can say, “This, my environment, gives me existence.” The Fire Spirits work henceforth upon the ether body. Under their influence the movement of forces in this body becomes more and more an inner life activity. What thus comes into existence finds physical expression in a circulation of fluids and in phenomena of growth. The gaseous substances have condensed to a fluid. We can speak of a kind of nutrition in the sense that what is absorbed from without is transformed and worked over within. If we think perhaps of something midway between nutrition and breathing in the present day sense, then we shall have some idea of what happened at that time in this respect. The human being drew nutritive substances from the kingdom of the animal-plants. These animal-plants must be thought of as floating, swimming in—or even lightly attached to—a surrounding element in much the same way the present-day lower animals live in water or the land animals in the air. This element, however, is neither water nor air in the present sense of the word, but something midway between the two—a kind of thick vapor in which the most varied substances, as though dissolved, move hither and thither in the most varied currents. The animal-plants appear only as condensed, regular forms of this element, often differing physically very little from their environment. The process of respiration exists alongside the process of nutrition. It is not like what occurs on earth, but it is like an insucking and outpouring of heat. For supersensible observation it is as though, during these processes, organs opened and closed through which a warming stream flowed in and out. Through these organs the airy and watery substances are also drawn in and expelled, and because the human being at this stage of his evolution already possesses an astral body, this breathing and nutrition are accompanied by feelings, so that a kind of pleasure occurs when substances that are beneficial for the building up of the human being are drawn in from outside. Displeasure is excited when injurious substances flow in or even when they only approach the human being.—During the Moon evolution there was a kinship between the processes of breathing and nutrition, as described. Similarly the process of visualization was in close correspondence with the process of reproduction. Objects and beings in the environment of the humanity of the Moon did not produce immediate effects on any kind of senses. Visualization was of such a character that images were evoked in the dull dim consciousness by the presence of the things and beings in its neighborhood. These pictures had a much more intimate relationship with the actual nature of the environment than present-day sense perceptions which, through color, tone, and odor, only indicate the external aspects of things and beings. In order to have a clearer concept of this consciousness of the Moon humanity, let us imagine this humanity as being embedded in the above described vaporous environment. The most manifold processes occur within this mistlike element. Substances now unite, now separate. Certain parts condense, others become rarefied. All of this occurs in such a way that the human beings neither see nor hear it directly, but images are called forth by it in their consciousness. These may be compared to the images of present-day dream consciousness. For example, when an outer object falls to the ground and a sleeping man does not perceive the actual event itself, but instead experiences the rise of some kind of picture, he might, let us say, believe a shot was fired. The only difference is that the pictures of the Moon consciousness are not arbitrary as are the dream pictures of the present day. Although they are symbols, not copies, they correspond, nevertheless, to the outer events. A definite picture appears with a definite outer event. The Moon humanity is thus in the position to direct its actions in accordance with these pictures, just as present-day humanity directs its actions according to its perceptions. Notice, however, must be taken of the fact that conduct based on perception admits of freedom of choice, while action under the influence of the pictures indicated is impelled by a dull urge.—This picture consciousness is by no means one by which only outer physical processes are visualized, but through them the spiritual beings ruling behind the physical facts as well as their activities are imaginatively perceived. Thus the Spirits of Personality become, as it were, visible in the objects of the animal-plant kingdom; behind and within the mineral-plant beings the Fire Spirits appear. The Sons of Life appear as beings that the human being is able to picture mentally without connection with anything physical; he perceives them, as it were, as etheric soul forms.—Although these mental pictures of the Moon consciousness were not copies, but only symbols of the outer world, they did have a much more important effect upon the inner nature of the human being than the present visualizations of man transmitted through outer perception. They had the power to set the whole inner being in motion and activity. The inner processes shaped themselves in accordance with them. They were genuine formative forces. The human being took on the shape these formative forces gave him; he became, as it were, a copy of his processes of consciousness.

[ 49 ] The further that evolution continues in this manner, the deeper and more incisive is the change that in consequence takes place in the human entity. The power that proceeds from these consciousness-images is gradually no longer able to extend over the entire human corporeality. The latter divides into two parts, two natures. Members are fashioned that are subject to the formative effect of the picture consciousness, and to a great degree they become a copy of the life of mental images in the sense of the above description. Other organs, however, withdraw from this influence. The human being, in one part of his nature is, as it were, too dense, too much determined by other laws to be able to conduct himself according to the consciousness-pictures. These withdraw from human influence, but they become subject to the influence of the exalted sun beings themselves. A rest period precedes this stage of evolution, during which the sun spirits gather the power to work upon the Moon beings under wholly new conditions.—After this pause the human being is distinctly split into two natures. One of these natures, not subject to the independent activity of the picture consciousness, takes on a more definite form and comes under the influence of forces that, to be sure, proceed from the Moon body, but within which they arise only through the influence of the sun beings. This part of the human being participates increasingly in the life that is inspired by the sun. The other part rises out of the former like a kind of head. It is in itself mobile, plastic, and becomes the expression and bearer of the dull life of consciousness of the human being. Yet the two parts are closely bound together. They send their fluids into one another, and their members stretch from one into the other.

[ 50 ] A significant harmony is now achieved through the fact that, during the time in which all this happened, a relationship between sun and Moon has been developed that is in accord with the direction of this evolution.—It has already been pointed out in a previous paragraph (see page 150) how, as a result of their stage of evolution, the advancing beings sever their cosmic bodies from the general cosmic mass. They radiate the forces in accordance with which the substances form themselves. Sun and Moon have thus separated from one another in accordance with the necessity of establishing proper dwelling places for the corresponding beings. This conditioning of substance and its forces by means of the spirit, however, extends further. The beings themselves determine certain movements of cosmic bodies and their definite revolution around each other. In this way these bodies come into varying positions in, relation to each other. If the location or position of one cosmic body in relation to another is changed, then the effects of their corresponding beings upon one another are also changed. This happened with the sun and the Moon. Through the movement begun by the Moon around the sun, the human beings come now under the influence of the sun activity, now they turn away from this influence and are then more dependent upon themselves. The movement is a result of the secession of certain Moon beings already described and the adjustment of the conflict brought about by it. It is only the physical expression of the spiritual relationship of forces created by this secession. The revolution of one body around the other resulted in the previously described changing states of consciousness in the beings dwelling on the cosmic bodies. It can be said that the Moon alternately turns its life toward and away from the sun. There is a sun period and a Moon period; during the latter, the Moon beings develop on the side of the Moon that is turned away from the sun. For the Moon, however, something else was added to the movement of the heavenly bodies. The retrospective supersensible consciousness is able to see how the Moon beings themselves revolve around their own cosmic body in quite regular periods. At certain times they seek out the places where they can expose themselves to the influence of the sun. At other epochs they migrate to the regions where they are not exposed to this influence and where they can, as it were, reflect upon themselves.

[ 51 ] In order to complete the picture of these processes, we have also to consider that at this time the Sons of Life reach their human stage. The human being on the Moon cannot yet use his senses, the primal indications of which had come into existence already on Saturn, for his own perception of external objects. At the Moon stage of evolution, however, these senses become the instruments of the Sons of Life. The latter make use of these senses in order to perceive by means of them. These senses, which belong to the physical human body, enter in this way into reciprocal relationship with the Sons of Life, who not only make use of them, but perfect them as well.

[ 52 ] Through the changing relationships to the sun a change occurs, as described, in the conditions of life within the human being himself. Things shape themselves in such a way that each time the human being comes under the influence of the sun, he devotes himself more to the life of the sun and its phenomena than to himself. At such times he experiences the grandeur and majesty of the universe as this is expressed in the sun existence. He absorbs this. The exalted beings who have their habitation upon the sun exercise their power upon the Moon, which in turn has its effect upon the being of man. This effect does not extend to the entire human being; it affects particularly those parts of him that have withdrawn from the influence of his own picture consciousness. Thus the physical and ether bodies especially attain a certain size and form, but in order that this may occur, the phenomena of consciousness withdraw. When, now, the life of the human being is removed from the influence of the sun, he is occupied with his own nature. An inner vivacity begins chiefly in the astral body, but the external shape becomes less conspicuous, less perfect in form.—Thus during the Moon evolution there are these two clearly distinguishable, alternating states of consciousness—a duller state during the sun period and a clearer state during the period in which life is more dependent upon itself. The first state is, indeed duller, but it is for that reason also more selfless. Man surrenders himself more to the outer world, to the universe mirrored in the sun. There is an alternation in the states of consciousness that may be compared with the alternation of sleeping and waking in the present human being, as well as with his life between birth and death on the one hand, and with the more spiritual existence between death and a new birth, on the other. The awakening on the Moon, when the sun period gradually ceases, should be characterized as a state intermediate between our present waking every morning and our being born. Likewise, the gradual dimming of consciousness at the approach of the sun period may be likened to an intermediate state between going to sleep and dying, for a consciousness of birth and death similar to the one belonging to present-day man did not yet exist on the ancient Moon. In a kind of sun-life the human being surrendered himself to the enjoyment of this life. He was, during this time, withdrawn from his own life. He lived more spiritually. Only an approximate and comparative description of what the human entity experienced in these periods can be attempted. He felt as though the causative forces of the cosmos streamed into him, pulsated through him. He felt as though intoxicated with the harmonies of the universe of which he partook. At such times his astral body was as though freed from the physical body, and a part of the life body was likewise withdrawn from it. This organism composed of astral body and life body was like a marvelous, delicate musical instrument upon whose strings the mysteries of the universe resounded, and the members of that part of the human being upon which consciousness had but little influence took on forms in response to the universal harmonies, for in these harmonies the sun beings were active. Thus, through spiritual cosmic tones this human part was given form. The alternation between the brighter state of consciousness and this duller one during the sun period was not as abrupt as is the alternation between waking and a completely dreamless sleep for man today. The picture consciousness, to be sure, was not as clear as the present waking consciousness; the other consciousness, in turn, was not as dull as the dreamless sleep of today. Thus the human being had a vague notion of the play of universal harmonies in his physical body and in that part of the ether body that had remained united with it. At the time during which the sun was not shining, as it were, for the human being, the imaginative thought pictures pervaded his consciousness instead of harmonies. Especially those members of the physical and ether bodies that were under the direct power of consciousness were then vivified. In contrast, however, the other parts of the human being, upon which the formative forces from the sun now had no influence, passed through a kind of hardening and drying out process. When the sun period again drew near, these old bodies disintegrated; they severed themselves from the human being and then, as though from the grave of his old corporeality, he arose, inwardly newly formed, although he was still insignificant in this new shape. A renewal of the life-processes had taken place. Through the activity of the sun beings and their harmonies the new-born body again reached its perfection and the process described above repeated itself. Man experienced this renewal as the donning of a new garment. The kernel of his being had not passed through an actual birth or death, it only had shed its skin, as it were, by passing over from a spiritual tone-consciousness in which it yielded itself up to the external world, to one in which it was turned more toward the inner life. The old body had become unusable; it was cast off and then renewed. This characterizes more exactly what was described above as a kind of reproduction, and of which it was said that it is closely related to visualizing activity. The human being has generated his kind with respect to certain parts of the physical and ether bodies. Yet there is no engendering of a daughter being completely distinguished from its parent, but the essential kernel of the latter passes over into the former. This kernel does not produce a new being, but brings itself forth in a new form. Thus the Moon human being experiences a change of consciousness. When the sun epoch approaches, his visualizations become duller and duller, and a state of blissful surrender pervades him. Within his quiet inner being resound cosmic harmonies. Toward the end of this period the images in the astral body begin to revive. Man begins to feel and experience himself. He experiences something like an awakening from the blissfulness and quiet into which he was immersed during the sun period. In this connection yet another important experience occurs. With the new awakening of the picture consciousness the individual man perceives himself as though enveloped in a cloud that had descended upon him like a being from the cosmos. He feels this being as something belonging to him, as a completion of his own nature. He feels it as something that gives him his own existence; he feels it as his ego. This being is one of the Sons of Life. He feels toward this being somewhat as follows, “I lived in this being even during the sun period of the Moon when I had surrendered myself to the glory of the cosmos, but at that time it was invisible to me. Now, however, it becomes visible to me.” It is also from this same Son of Life that the power proceeds that produces the activity performed by man upon his own bodily nature during the sunless period. Then when the sun period again approaches, man feels as if he himself became one with the Son of Life. Even though he may not behold him, nevertheless he feels himself intimately united with the Son of Life.

[ 53 ] The relationship to the Sons of Life was of such a character that not each individual human being had a Son of Life for himself, but a whole group of human beings felt that one of these beings belonged to it. Thus on the Moon the inhabitants lived divided into such groups, and every group looked up to a Son of Life as the common group ego. The difference between the groups became apparent through each group having a different form, especially in its ether bodies. But since the physical bodies are formed in accordance with the ether bodies, the differences in the latter were imprinted upon the former, and the various human groups appeared as so many different types of men. When the Sons of Life looked down upon the human groups belonging to them, they saw themselves, as it were, manifolded in the individual human beings. In this way they experienced their own egohood. They mirrored themselves in the human beings. This was also the task of the human senses at that time. We have seen that these did not yet transmit any external objective perceptions. But they reflected the being of the Sons of Life. What these Sons of Life perceived through this reflection gave to them their ego consciousness. It was, however, the images of the dull, vague Moon consciousness that were aroused in the human astral body by this reflection.—The effect of this activity of man, achieved in reciprocal relationship with the Sons of Life, brought into existence the first traces of the nervous system in the physical body. The nerves represent a sort of extension of the senses into the inner nature of the human body.

[ 54 ] From this description it can be seen how the three categories of spirits, the Spirits of Personality, the Fire Spirits, and the Sons of Life, are active upon the Moon man. If the main period of the Moon evolution—the middle evolutionary period—is considered, we may say that it was then that the Spirits of Personality implanted independence, the character of personality, in the human astral body. It is due to this fact that during the time when the sun does not shine on the human being, as it were, he can turn in upon himself, is able to fashion himself. The Fire Spirits manifest themselves in the ether body to the degree that this body imprints upon itself the independent human structure. It is because of them that the human being feels himself to be again the same being each time after the renewal of his body. A kind of memory is thus given to the ether body through the Fire Spirits. The Sons of Life work upon the physical body in such a way that it is able to become the expression of the now independent astral body. They thus make it possible for this physical body to become a physiognomic copy of its astral body. On the other hand, higher spiritual beings, especially the Spirits of Form and the Spirits of Movement, intervene in the formation of physical and ether bodies insofar as these develop in the sun periods independent of the autonomous astral body. It is from the sun that their intervention occurs in the manner described above.

[ 55 ] Under the influence of such facts the human being gradually matures in order to develop in itself the germ of spirit self, just as in the second half of the Saturn evolution the human being developed the germ of spirit man, and on the Sun the germ of life spirit. Through this, all relationships on the Moon change. Through the successive changes and renewals human beings have become ever more noble and delicate. They have also gained in strength. As a result, the picture consciousness was increasingly preserved also during the sun cycles. In this way it acquires an influence over the formation of the physical and ether bodies that formerly happened only through the activity of the sun beings. What happened on the Moon through the human beings and the spirits united with them became more and more like the former achievements of the sun with its higher beings. As a result, these sun beings could increasingly apply their forces for the sake of their own evolution and because of this the Moon became ready, after a certain length of time, to be reunited with the sun.—Spiritually perceived, these processes appear as follows. The revolting Moon beings have been gradually overcome by the sun beings and must now adjust themselves by becoming subject to them, so that the functions of both are in mutual harmony.—This happened only after long preceding epochs in which the Moon cycles became shorter and shorter and the sun cycles longer and longer. A cycle of evolution now begins during which sun and Moon are again a single cosmic organism. At this time the physical human body has become wholly etheric.—When this is said, it must not be imagined that under such conditions we cannot speak of a physical body. What has been formed as physical body during the Saturn, Sun, and Moon evolutions still remains present. It is important to recognize the physical not only where it manifests outwardly physically. The physical can also be present in such a way that it can show externally the form of the etheric, and indeed, even show the form of the astral. It is important to differentiate between external appearances and inner laws. A physical body can become etherized or astralized, yet at the same time retain its physical laws. This is the case when the human physical body on the Moon has reached a certain degree of perfection. It becomes ether-like. When, however, supersensible consciousness—able to observe things of this kind—turns its attention to such an ether-like body, it appears to it permeated not by the laws of the etheric but by the laws of the physical. The physical is taken up into the etheric in order to rest there and be fostered as in a maternal womb. Later it appears again in physical form but at a higher stage. Were the human Moon being to keep its physical body in the grossly physical form, the Moon would never be able to reunite itself with the sun. By the acquisition of an etheric form, the physical body becomes more related to the ether body and it can, moreover, be permeated again more inwardly by those parts of the ether and astral bodies that, during the sun periods of the Moon evolution, had to withdraw from it. The human entity, which appeared like a double being during the separation of sun and Moon, becomes again a unified being. The physical becomes more soul-like, and the soul in turn more closely united with the physical.—The sun spirits, into whose direct sphere this unitary human being has now come, are able to work upon him quite differently from the time when they worked from without, downward upon the Moon. The human being is now more in a soul and spirit environment. Through this fact the Spirits of Wisdom can achieve a significant effect. They imprint wisdom in him. They ensoul him with wisdom. He becomes in this way in a certain sense an independent soul. To the influence of these beings is added that of the Spirits of Motion. They act especially upon the astral body in such a way that, under the influence of the beings described, it evolves a soul activity and a life of ether body filled with wisdom. The wisdom-filled ether body is the first germinal nucleus of what has been described in an earlier chapter as the intellectual soul in present-day humanity, whereas the astral body stimulated by the Spirits of Motion contains the germinal nucleus of the sentient soul. Because all this is brought about within the human entity in its increased state of independence, these germinal nuclei of the intellectual and sentient souls appear as the expression of spirit self. The mistake must not be made of thinking that, at this period of evolution, spirit self is something special, independent of the intellectual and sentient souls. These latter are only the expression of spirit self that signifies their higher unity and harmony.

[ 56 ] It is of special significance that during this epoch the Spirits of Wisdom intervene in the manner described. They do this not alone in respect of the human being but also of the other kingdoms that have developed upon the Moon. When the sun and Moon again become united, these lower kingdoms are drawn within the sphere of the sun. All that was physical in them becomes etherized. Thus, just as human beings are to be found on the sun, so there are also to be found mineral-plants and plant-animals. These other creatures, however, remain endowed with their own laws. They feel, therefore, like strangers in their new surroundings. They appear with a nature that has little in common with that of their environment. But since they have an etheric form, the activity of the Spirits of Wisdom can extend to them also. All that has come from the Moon into the sun is now permeated with the forces of the Spirits of Wisdom. Therefore what is fashioned from the sun-Moon organism within this evolutionary period may be called the “Cosmos of Wisdom.”—When our Earth system, as a descendant of this Cosmos of Wisdom, appears after a rest period, all the beings coming to life again upon the Earth, springing forth from their Moon nuclei, show themselves filled with wisdom. Thus we see the reason why the present earth man, looking attentively at the things about him, can discover wisdom in the nature of their being. We can marvel at the wisdom in each plant leaf, in each animal and human bone, in the miraculous structure of the brain and heart. When man needs wisdom in order to understand things, that is, when he extracts wisdom from them, it shows that wisdom exists in the things themselves. For however much the human being might try to understand the things by means of ideas filled with wisdom, he would be unable to extract any wisdom from them were it not already embodied in the things themselves. Anyone who wishes by means of wisdom to comprehend things that, as he thinks, have not first received wisdom, may also imagine that he can take water out of a glass into which none has previously been poured. The Earth, as will be seen later on in this book, is the resurrected ancient Moon. It appears as a wisdom-filled organism because in the epoch described it has become permeated by the forces of the Spirits of Wisdom.

[ 57 ] It will, it is hoped, appear comprehensible that in this description of the Moon conditions only certain transitory forms of evolution could be concentrated upon. Certain things in the progress of events had to be selected and emphasized for the description. This kind of description offers, to be sure, only single pictures, and the preceding descriptions of evolution may therefore seem lacking through not being woven into a web of definitely fixed concepts. In regard to such an objection attention may perhaps be drawn to the fact that the description has intentionally been given in less concise concepts. For it is not so much a question here of the construction of speculative concepts and ideas, but rather of a mental picture of what can present itself to the spiritual eye through supersensible perception directed to these facts. These facts do not appear in such sharp and definite outlines in the Moon evolution as is the case with the perceptions on our earth. In the Moon epoch we are concerned with vacillating, changing impressions, with fluctuating, mobile pictures, and with their transitions. Besides this, we must consider the fact that we are concerned with an evolution covering long, long periods of time and that in describing this, only momentary pictures can be seized on and fixed.

[ 58 ] At the point of time when the astral body implanted in the human being has advanced him so far in his evolution that his physical body gives the Sons of Life the possibility of attaining their human stage, the actual climax of the Moon epoch is reached. At that time the human being also has attained all that this epoch can give him for his inner development on the forward path. The following cycle, that is, the second part of the Moon evolution, can be designated as one of ebb-tide. But it can be seen that with respect to the human environment and also to man himself something most important transpires just at this period. It is then that wisdom is implanted within the sun-Moon body. We have seen that during this ebb-tide the nuclei of the intellectual and sentient souls are engendered. Yet it is not until the Earth period that their unfolding and that of the consciousness soul occurs together with the birth of the ego, of independent self-consciousness. At the Moon stage, the intellectual and sentient souls do not yet appear as though the human being himself were able to express himself through them, but as though they were instruments for the Sons of Life belonging to the human being. If we wish to characterize the feeling that man had on the Moon in regard to this, we would have to say that he felt as follows. “The Son of Life lives in and through me; he beholds the Moon environment through me; he thinks in me about the things and beings in this environment.” The Moon man feels overshadowed by his Son of Life, he experiences himself as the instrument of this higher being, and during the separation of sun and Moon, when the Moon was turned away from the sun, he had a feeling of greater independence. At the same time he also felt as if the ego belonging to him, which had disappeared from his picture-consciousness during the sun cycles, now became visible to him. This was for the Moon human being what we might call alternation in the states of consciousness. This gave him the feeling, “In the sun period my ego soars away with me up into higher regions to sublime beings, and, when the sun disappears, it descends with me into lower worlds.”

[ 59 ] A preparatory period preceded the actual Moon evolution. A kind of repetition of the Saturn and Sun evolution occurred at that time. Then, after the reunion of the sun and Moon in the ebb-tide period, two epochs can likewise be distinguished during which there take place, to a certain degree, even physical condensations. The psycho-spiritual states of the sun-Moon organism alternate with physical states. In these physical epochs the human beings, and likewise the beings of the lower kingdoms, appear in stiff forms, lacking independence, forms that were forecasts of what they were to become as more independent shapes later on in the Earth evolution. Thus we can speak of two preparatory periods of the Moon evolution and of two others during the time of ebb-tide. Such epochs can be called cycles. In what follows the two preparatory cycles, and that precedes the two cycles of ebb-tide—that is, in the time of the Moon separation—three epochs can also be distinguished. It is in the middle epoch of these three that the Sons of Life reach their human status. Prior to this there is an epoch during which all conditions lead to a concentration on achieving this main event. Then another epoch follows that can be described as a condition in which the beings become familiar with and develop the new creations. Thus the middle period of the Moon evolution is divided into three epochs. Together with the two preparatory and the two ebb-tide epochs, they make seven Moon cycles. It may thus be said that the entire Moon evolution runs its course in seven cycles. Between these cycles lie rest periods that have been mentioned previously. We shall arrive at a true conception of the situation only if we do not imagine abrupt transitions between periods of activity and those of rest. The sun beings, for example, withdraw, little by little, from their activity on the Moon. A time begins for them that, outwardly observed, appears like their period of rest, while upon the Moon itself, animated, independent activity reigns. Thus the period of activity of one kind of being extends into the rest period of other beings. If we take these things into account we can speak of a rhythmic rising and falling of forces in cycles. Indeed, similar divisions can also be observed within the seven Moon cycles described. We can then call the whole Moon evolution a great cycle, a planetary cycle; the seven divisions within one of these cycles, small cycles, and the divisions of these last again still smaller sub-cycles. This membering into seven times seven sections is already observable in the Sun evolution and is indicated also during the Saturn epoch. Yet we must consider the boundaries between the divisions as being blurred on the Sun and as being still more vague on Saturn. The boundary lines become more and more clearly defined the farther evolution proceeds toward Earth.

[ 60 ] After the conclusion of the Moon evolution described in the foregoing sketch, all beings and forces concerned appear in a more spiritual form of existence, a form that stands at a quite different level from that of the Moon period and also from that of the subsequent Earth evolution. A being who possessed such highly developed capacities of cognition that he could perceive all the details of the Moon and Earth evolutions would not necessarily be able also to perceive what happens between the two evolutions. For such an individual, the beings and forces at the end of the Moon period would disappear as though into nothingness and after the lapse of an interim make their appearance again out of the dim darkness of the cosmic womb. Only a being possessing still higher faculties could follow up the spiritual events that occur in this interim.

[ 61 ] At the end of the interval of rest from outer activity, the beings who had taken part in the evolutionary processes on Saturn, Sun, and Moon appear with new abilities and faculties. The beings standing above men have acquired, through their previous acts, the capacity to develop the human being to such a point that, during the Earth period following the Moon period, he can unfold in himself a degree of consciousness that stands one stage higher than the picture-consciousness possessed by him during the Moon period. Man, however, must first be prepared to receive what is to be bestowed upon him. During the Saturn, Sun, and Moon evolutions he invested his being with a physical, life, and astral body, but these members of his being have received only the capacities and forces that enable them to live in a picture-consciousness; they still lack the organs and structure enabling them to perceive a world of outer sense objects as it is required for the Earth stage. Just as the new plant only develops what is inherent in the seed coming from the old plant, so in the beginning of the new stage of evolution the three members of human nature appear with structures and organs that make possible the development of picture-consciousness only. They must first be prepared for the development of a higher stage of consciousness.—This takes place in three preliminary stages. In the first stage, the physical body is raised to a level where it is possible to make the necessary transformation that can be the basis for an objective consciousness. This is a preliminary stage of the Earth evolution, which may be termed a repetition of Saturn at a higher level, for during this period, just as during the Saturn evolution, higher beings work only upon the physical body. When the physical body has progressed far enough in its evolution, all beings must again pass over into a higher form of existence before the life or ether body can also advance. The physical body must be remodeled, as it were, in order to be able, when it unfolds again, to receive the more highly developed life body. After this intermediate period devoted to a higher form of existence, something like a repetition of the Sun evolution takes place on a higher level for the purpose of developing the life body. Again after an intermediate period something similar happens for the astral body in a repetition of the Moon evolution.

[ 32 ] Let us now turn to the events of evolution after the completion of the third of the recapitulation periods just described. All beings and forces have again become spiritualized. During this spiritualization they have ascended into sublime worlds. The lowest of these worlds in which something of these beings and forces can still be perceived during this period of spiritualization, is the same world in which the present human being dwells between death and re-birth. These are the regions of the land of spirits. The beings and forces then gradually descend again to lower worlds. Before the physical Earth evolution begins, they have descended so far that their lowest manifestations are to be perceived in the astral or soul world.

[ 63 ] Everything human existing at this period still possesses its astral form. In order to understand this state of humanity, special attention should be given to the fact that man possesses a physical body, a life body, and an astral body, but that the physical body as well as the life body do not yet exist in a physical or etheric form, but in an astral form. What at that time makes the physical body physical is not its physical form but the physical laws that are present in it, although it has an astral form. It is a being ruled by physical laws appearing in soul form. This is also true of the life body.

[ 64 ] At this stage of evolution the Earth stands before the spiritual eye as a cosmic being that is wholly soul and spirit, and in which the physical and life forces still appear in soul form. Within this cosmic structure everything that is to be transformed later into the creatures of the physical earth is contained in a germinal state. This cosmic Earth being is luminous, but its light is not one that physical eyes could perceive, even were they present, for it gleams with soul radiance only for the opened eye of the seer.

[ 65 ] In this cosmic being something now takes place that may be called a condensation, which after a time results in a fire form appearing in the midst of this soul structure, a form similar to Saturn in its densest condition. This fire form is interwoven with the activities of the various beings who participate in evolution. What may be observed as a reciprocal activity between these beings and the celestial body is like an emerging from the Earth fire-ball and a reimmersing in it. Therefore the Earth fire-ball is by no means a uniform substance, but something like an organism permeated with soul and spirit. The beings who are destined to become human beings in our present form on the Earth are still in a condition in which they participate the least in the activity of immersion in the fire-body. They still remain almost wholly in the non-condensed environment. They still are within the bosom of the higher spiritual beings. At this stage they touch the fire Earth only with one point of their soul form, with the result that the heat causes a part of their astral form to condense. Through this fact, Earth life is enkindled within them, but the largest part of their being still belongs to the world of soul and spirit. Only through the contact with the Earth fire does the warmth of life play around them. If we wish to form a sensible-supersensible picture of this human being in the beginning of the physical Earth period, we must imagine an egg-shaped soul form, existing in the surroundings of the Earth enclosed by a cup at its lower end like an acorn. But the substance of the cup consists purely of heat or fire. The enkindling of life within the human being was not the only result of this enclosure in heat, but simultaneously with it a change in the astral body occurred. Inserted into it is the primal nucleus of what later becomes the sentient soul. Therefore, it may be said that at this stage of his existence man consists of sentient soul, astral body, life body, and physical body woven of fire. The spiritual beings who take part in human existence surge up and down in the astral body; through the sentient soul man feels himself bound to the body of the Earth. At this time, therefore, he has a preponderant picture-consciousness in which the spiritual beings manifest themselves. He lies within their bosom, and the sensation of his own bodily existence appears only as a point within this consciousness. From the spiritual world he looks down, as it were, upon an earthly possession about which he feels, “That is mine.”—The condensation of the Earth advances further and further and with it the characterized organizing of man becomes ever more distinct. At a definite point of time in its evolution the Earth becomes condensed to such a degree that only a part remains fiery. Another part has taken on a substantial form that may be represented as gas or air. A change now takes place also in man. Not only the Earth heat touches his organism, but air substance is drawn into his fire body. Just as heat has enkindled life in him, so air playing about him produces an effect that may be likened to spiritual tone; his life body resounds. At the same time the astral body detaches a part of itself; this becomes the primal nucleus of what appears later as the intellectual soul.—In order to form a picture of what is taking place at this time within the human soul, we must realize that beings higher than men surge up and down within the air-fire body of the Earth. In the fire Earth we have first the Spirits of Personality who are of importance to man, and when the latter is aroused to life by the Earth heat, his sentient soul says to itself, “These are the Spirits of Personality.” Likewise, the beings who have been called Archangels—in the sense of Christian esotericism—proclaim themselves in the air body, and when the air plays about the human being it is their activities that he experiences in himself as tone; the intellectual soul says to itself, “These are the Archangels.” Thus, at this stage man does not yet perceive through his connection with the Earth what might be called an aggregation of physical objects, but he lives in sensations of heat arising in him and in sounding tone; in these heat streams and tone waves he perceives the Spirits of Personality and the Archangels. He cannot, however, perceive these beings directly; he can only sense them through the veil of heat and tone. While these perceptions coming from the Earth penetrate his soul, still rising and falling within it are the images of the higher beings in whose bosom he feels his existence.

[ 66 ] The evolution of the Earth now advances further and its continuation expresses itself again in condensing. The Earth receives the watery substance into its body, which now consists of three members—the fiery, the airy, and the watery elements. Prior to this an important event takes place. An independent cosmic body severs itself from the fire-air Earth. This becomes in its subsequent evolution the present sun.⁴ Previously, Earth and sun were one body. After the separation of the sun, the Earth⁵ still contains within it all that comprises the present moon. The separation of the sun takes place because exalted beings can no longer endure the matter now condensed to water in their own evolution and in their task for the advancement of the Earth. They extract from the general Earth mass the substance alone suited to their purposes and withdraw in order to establish a new habitation in the present sun. They now send down their activities from the sun to the Earth. Man, however, needs for his further development a place of action in which substance continues to condense.

[ 67 ] The incorporation of the watery substance into the Earth body is accompanied by a change in the human being. Not only does fire stream into him and air play about him, but watery substance is incorporated into his physical body. At the same time his etheric part undergoes a change and he perceives it now as a delicate body of light. Previously he felt the streams of heat arising from the Earth, he experienced air pressing upon him through tones. Now the watery element also penetrates his fire-air body, and he perceives its instreaming and outstreaming as a flashing up and dimming of light. In his soul also a change has taken place. To the germs of the sentient and intellectual souls is now added that of the consciousness soul. In the water element the Angels are active; they are also the actual producers of light. The human being feels as though they appeared to him in light.—Certain higher beings who were previously within the Earth body now work down upon it from the sun; through all this there is a change in the effects on the Earth. Man chained to the Earth would no longer be able to sense the effects of the sun beings within himself if his soul were constantly turned toward the Earth from which he has received his physical body. An alternation now takes place in the states of human consciousness. The sun beings tear the human soul away from the physical body at certain times so that man now lives alternately within the bosom of the sun beings, purely as a soul, and at other times in a condition where he is united with the body and receives the influences of the Earth. If he is in the physical body, the streams of heat surge up to him; the air masses sound around him; the waters flow in and out of him. If he is outside his body, his soul is then permeated by the images of the higher beings in whose bosom he lives.—At this stage of its evolution the Earth experiences two alternating periods. During the one, it is permitted to weave its substances around the human souls and invest them with bodies; during the other, the souls desert it and only the bodies remain. It, together with the human beings, is in a sleeping state. It is entirely possible to say that at this time of the far distant past the Earth passes through a day and a night period. (This expresses itself physically and spatially in the movement of the Earth in relation to the sun as a result of the mutual action of the sun and Earth beings. In this way the alternation in the characterized day and night period is effected. The day period occurs when the Earth surface upon which man is evolving is turned toward the sun. The night period, that is, the time during which man leads a purely soul existence, occurs when this surface is turned away from the sun. It should not, however, be imagined that in that primeval epoch the Earth's movement around the sun was at all like that of the present. The conditions were then quite different. It is, however, useful to realize here that the movements of the heavenly bodies arise as a result of the relationships the spiritual beings inhabiting them bear to one another. The heavenly bodies are brought into such positions and movements through soul and spirit causes that the spiritual states are enabled to unfold themselves in the physical world.)

[ 68 ] Were we to turn our glance toward the Earth during its night period we would see its body in a corpse-like state, for it consists in large part of the decaying bodies of human beings whose souls dwell in another state of existence. The organic, watery, and aeriform structures constituting the human bodies fall into decay and resolve themselves into the rest of the Earth mass. Only that part of the human body, which at the very beginning of the Earth evolution took form through the co-activity of fire and the human soul, and in consequence became continually denser, remains in existence like an outwardly inconspicuous germinal nucleus. What is said here about day and night should, therefore, not be taken to be at all similar to what is indicated by these terms at the present earth stage. If at the beginning of the day period the Earth again is a participant in the direct effect of the sun, then the human souls penetrate into the realm of physical life. They come in contact with the nuclei mentioned above and cause them to germinate so that the latter assume an external form that appears like a copy of the human soul nature. It is something like a gentle fructification that occurs between the human soul and the germinal human body. These souls thus embodied now begin also to draw in the surrounding air and water masses and to incorporate them into their bodies. The air is expelled from the organized body and then drawn in again; this is the first indication of what is later to become the breathing process. The water is also drawn in and then expelled; this is the origin of the process of nutrition. These processes are not yet externally perceived. A kind of outer perception occurs through the soul only in the already mentioned fructifying process. Then the soul feels dully its awakening into physical existence by coming in contact with the germinal body the Earth offers it. It hears something that may be expressed in the words, “That is my form!” and this feeling, which might also be called a dawning of the ego-feeling, remains in the soul during its entire connection with the physical body. The process of assimilating air, however, is felt by the soul as something entirely of a soul-spirit nature, entirely pictorial. It appears in the form of an up and down undulating tone-configuration that gives shape to the developing embryonic body. The soul feels itself surrounded completely by undulating tone, and it is conscious of how it fashions its own body according to these tone forces. Thus, at that stage, human forms took shape that are not observable by present-day human consciousness in an external world. They fashion themselves in plant and flowerlike structures of delicate substance that are inwardly mobile, appearing like fluttering flowers, and during the Earth period the human being experiences the blissful feeling of being fashioned into such forms. The absorption of the watery parts is felt in the soul as a source of power, as an inner strengthening. Seen from without it appears as growth of the physical human structure. With the waning of the direct effect of the sun the human soul also loses the power to control these processes. By degrees they are discarded. Only those parts remain that permit the above characterized germinal nucleus to ripen. The human being, however, forsakes his body and returns to the spiritual state of existence. (Since not all parts of the Earth body are used in fashioning human bodies, it should not be imagined that during the night period the Earth consists solely of decaying corpses and germinal nuclei awaiting to be wakened. All of these are embedded in other forms that take shape from the substances of the Earth. The condition of these will be shown later.)

[ 69 ] The process of Earth-substance condensation now continues. The solid element, which may be called “earthy,” is added to the watery element. With this the human being also begins to invest his body with the earthy element during his sojourn on Earth. As soon as this investing process begins, the forces that the soul brings with it from the time it is freed from the body no longer have the same power as previously. Formerly, the soul fashioned the body for itself from the fiery, airy, and watery element according to the tones sounding around it and the light shapes playing about it. The soul is unable to do this with the solidified form. Other powers now intervene in the fashioning process. In the part of the human being that remains when the soul abandons the body, now not only a germinal nucleus is present, which is quickened by the returning soul, but an organism is present that contains also the vivifying force itself. By its severance, the soul does not leave behind on Earth merely a likeness of itself, but It also implants a part of its vivifying power into the likeness. When the soul reappears on Earth, it can no longer only awaken the likeness to life, but the quickening must take place in the likeness itself. The spiritual beings who affect the Earth from the sun sustain the quickening force in the human body although man himself is not on Earth. By incarnating, the soul feels not only the resounding tones and light shapes in which it senses the presence of the beings standing next above it, but through the intake of the Earth element it feels the influence of the still higher beings who have established their field of activity on the sun. Previously man felt himself belonging to the beings of soul and spirit with whom he was united when body-free. His ego still existed within their bosom. This ego now confronts him during physical embodiment while at the same time the surrounding world encompasses him. Independent likenesses of the soul-spirit nature of the human being were now on Earth, likenesses that, when compared with the present human bodies, were structures composed of delicate substantiality, for the earthy parts mingled with them only in the finest state, in a way comparable to the modern human being's absorption of the finely diffused substances of an object with his organ of smell. Human bodies were like shadows. Since they were distributed over the whole Earth, however, they became subject to the Earth influences, which varied at different points of its surface. While previously the bodily likenesses corresponded to the soul-men who animated them and, for that reason, were essentially similar to one another over the whole Earth, now variations appear among human forms. In this way what later emerged as race differentiation was prepared.—Coincident with the growing independence of the human bodily being there was a loosening of the previous close connection between the earth man and the soul-spirit world. When the soul now left the body, the latter lived on in a sort of continuation of life.—If evolution had continued in this way, the Earth would have had to harden under the influence of its solid element. Supersensible knowledge, looking back upon these conditions, perceives how the human bodies abandoned by their souls solidify more and more. After a time the souls returning to Earth would have found no usable material with which they might unite. All the substances suitable for the human being would have been employed in filling the Earth with the woodlike remains of incarnations.

[ 70 ] An event then occurred that gave a different direction to the whole process of evolution. Everything was eliminated that could contribute to permanent induration in the solid Earth substance. At that time our present moon⁶ withdrew from the Earth, and what had previously contributed directly to the fashioning of permanent forms in the Earth worked now indirectly in a diminished way from the moon. The higher beings upon whom this fashioning of form depends had decided no longer to bestow their effects upon the Earth from within it, but to bestow them upon it from the outside. As a result there appeared a variation in the bodily human structure that must be regarded as the beginning of the separation into two sexes, male and female. The human structures composed of fine substance that previously inhabited the Earth, permitted—through the co-operation within themselves of both these forces, the germinal and the engendering force—the new human form, their descendant, to come into existence. These descendants now transformed themselves. In the one group of such descendants, the soul-spirit germ force was more effective; in the other group it was the life-giving, engendering force that was more effective. This was caused by the weakening of the power of the Earth element through the withdrawal of the moon from the Earth. The interworking of both forces became more delicate than it was previously when it occurred in a single living individual. As a result the descendant, too, was more delicate, finer. He entered the earth⁷ existence in a delicately formed structure and only by degrees did the more solid substances pervade it. This gave the possibility for the soul—returning to earth—to unite itself again with the body. Now the soul quickened the body no longer from without, for this quickening occurred on the earth itself, but it united itself with it and caused it to grow. A certain limit, however, was set to this growth. As a result of the moon separation, the body had for a time become flexible, but the longer it continued to grow on the earth, the more the solidifying forces gained the upper hand. Finally, the soul was less and less able to participate in the organization of the body. The latter decomposed as the soul ascended to soul-spirit existence.

[ 71 ] It is possible to trace how the forces that man gradually appropriated during the Saturn, Sun and Moon evolutions participate by degrees in human advancement during the fashioning of the earth just described. First, it is the astral body—which also contains both the life or ether body and physical body in a condition of dissolution within itself that is enkindled by the earth fire. Then this astral body is organized into a rarefied astral part, the sentient soul, and into a coarser part, the etheric, which is now affected by the earth element. With this the previously formed ether or life body makes its appearance. While the intellectual and consciousness souls fashion themselves within the astral human being, the coarser parts of the ether body, which are susceptible to tone and light, organize themselves within it. It is at the time when the ether body condenses itself still further, so that it is transformed from a light body into a fire or heat body, that the stage of evolution is reached in which, as described above, the parts of the solid earth element are incorporated into the human being. Because the ether body has condensed itself to the density of fire, it is now able through the forces of the physical body previously implanted in it to unite itself with the substances of the physical earth that have become attenuated to a condition of fire. It would, however, be unable by itself to infuse the body, which has become more dense in the meantime, also with the airy substances. Here, as indicated above, the higher beings dwelling on the sun interpose and breathe the air into it. Whereas man, by virtue of his past, has thus the power to infuse himself with earthly fire, higher beings guide the instreaming breath of air into his body. Before solidification, the human life body, as a receiver of tone, was the guide of the air stream. It permeated its physical body with life. This physical body now receives life from without. In consequence of this, this life becomes independent of the soul part of the human being who, by leaving the earth, not only leaves his germinal form behind, but also a living likeness of himself. The Spirits of Form remain united with this likeness; they lead the life bestowed by them upon the individual over to the descendants also after the human soul has left the body. Thus, what may be called heredity is developed. When the human soul appears again on earth, it feels itself in a body, the life of which has been transferred to it from the ancestors. It feels itself especially attracted to just such a body. As a result something is formed like a memory about the ancestor with whom the soul feels itself at one. Such a memory passes like a common consciousness through the line of descendants. The ego flows down through the generations.

[ 72 ] At this stage of evolution, man felt himself during his earth existence as an independent being. He felt the inner fire of his life body united with the external fire of the earth. He was able to feel the heat streaming through him as his own ego. In these currents of heat, interwoven with life, the first tendency to form a blood circulation is to be found. The human being did not, however, quite feel his own being in what streamed into him as air. In this air the forces of the already described higher beings were active. But that part of the effective forces within the air streaming through him, which belonged to him already by virtue of his previously created ether forces, had remained. He was ruler in one part of these air currents and to the degree that this was so, not only did the higher beings operate in fashioning him, but he himself also assisted in his own formation. According to the images of his astral body he fashioned the air portions. While air thus streamed into the human being from without, becoming the basis of his breathing, a part of the air he contained developed into an organism that was then impressed into him; this became the foundation of the later nervous system. Thus man of that time was connected with the external world of the earth by warmth and air. On the other hand, he was unconscious of the introduction into his organism of the solid element of the earth; this element co-operated in bringing about his incarnation on earth, yet he was unable to perceive directly its infusion into himself, but could only perceive it in a dull state of consciousness in the pictures of higher beings who were active in this element. In such a picture form—as an expression of beings standing above him—man had previously perceived the introduction of the liquid earth elements into himself. As a result of the densification of his earth form, these pictures have now undergone a transformation in his consciousness. The liquid is admixed with the solid element. The infusion of this latter element also must thus be felt as something proceeding from higher beings acting from without. The human soul no longer possesses the power to infuse this element into itself, for this power must now serve the human body, which is built up from outside. Man would spoil its form were he to direct the introduction himself. What he infuses into himself from outside appears to him to be directed by the command of the higher beings who work on the fashioning of his bodily structure. Man feels himself as an ego, he has his intellectual soul within himself as a part of the astral body, through which he experiences inwardly in pictures what is taking place externally, and which permeates his delicate nervous system. He feels himself as the descendant of ancestors by virtue of the life flowing, through generations. He breathes and feels it as the effect of the higher beings, described as Spirits of Form, and he accepts what is brought to him through their impulses from the external world as nourishment. What is most obscure to him is his own origin as an individual. In regard to this he is only aware of having experienced an influence from the Spirits of Form expressing themselves in the forces of the earth. He was directed and guided in his relationship to the external world. This is expressed by his possession of a consciousness of the activities of spirit and soul taking place behind his physical environment. He does not perceive the spiritual beings in their own form, but in his soul he feels the presence of tone, of color, and other manifestations, and he knows that the deeds of spiritual beings live in this world of mental images. What these beings communicate to him, resounds to him; their manifestations are revealed to him in pictures of light. Through mental images received from fire and heat the earth man is most inwardly conscious of himself. He already distinguishes between his inner heat and the heat radiations of the earthly environment. In the latter the Spirits of Personality manifest themselves. The human being, however, has only a dim consciousness of what exists behind the radiating outer heat. He feels in these radiations the influence of the Spirits of Form. When powerful heat effects appear in the human environment, the soul feels within itself: “Now spiritual beings are sending their glow around the earth; from this a spark has been liberated, warming my inner being through and through.”—In the phenomena of light, the human being does not yet differentiate in the same way between the outer and inner worlds. When light images arise in the surroundings, they do not always produce the same feeling in his soul. There were times when he felt these pictures of light as something external. This was at the time when he had just descended from the body-free state into incarnation. It was his period of growth upon the earth. When the time approached for the fashioning of the germ for the new earth man, these pictures faded, and the human being only retained something like memory pictures of them. In these light pictures the deeds of the Fire Spirits, the Archangels, were contained. The latter appeared to man as the servants of the beings of heat who introduced a spark into his inner nature. When their external manifestations were extinguished, he felt them as memory pictures in his inner nature. He felt himself united with their forces, and this was indeed the fact. For he was able to act upon the surrounding atmosphere through what he had received from them. The atmosphere began to shine through this influence. This was a time when nature forces and human forces were not yet separated as they were later. What occurred on the earth proceeded to a large degree from the forces of man himself. Anyone who might have observed the processes of nature on the earth from the outside would not have seen in them merely something that was independent of the human being; he would have perceived in them the effects of human activity. The perceptions of tone took place in a different way for the earth man. From the beginning of earth life they were perceived as outer tones. Whereas the air images were perceived from without right up to the middle period of human earth existence, the outer tones could still be heard after this middle period. Only toward the end of life was the earth man no longer sensitive to them. The tone memories remained with him. In them were contained the revelations of the Sons of Life, the Angels. If the human being toward the end of his life felt himself united inwardly with these forces, then he was able by means of imitation of these forces to produce powerful effects on the water element of the earth. The waters surged in and over the earth under his influence. The human being had notions of taste only during the first quarter of his life, and even then they appeared to the soul like a memory of the experiences passed through in the body-free state. As long as he possessed this memory, the solidification of his body through absorption of outer substances continued. In the second quarter of earth life growth continued, although man's form was already completely developed. At this time he could perceive other living beings beside him only through their warmth, light, and tone effects, for he was not yet capable of visualizing the solid element. Only from the liquid element he obtained, in the first quarter of his life, the described effects of taste.

[ 73 ] The external bodily form was an image of this inner soul condition of man. The parts that contained tendencies toward the subsequent head form were developed most perfectly. The other organs gave the impression of appendages. They were shadowy and unclear. The earth men, however, were varied in regard to form. In some the appendages were more or less developed according to the earthly conditions under which they lived. They were varied according to the earthly dwelling places of the human beings. Wherever the latter were entangled in the earth world to a greater degree, the appendages appeared more in the foreground. Those human beings who, as a result of their previous development, were the most mature at the beginning of physical earthly evolution, who right at the beginning—before the Earth had condensed to air—experienced the contact with the fire element, could now develop the head capacities most perfectly. These were the human beings who were most harmonious in their nature. Others were ready to come into contact with the element of fire only when the Earth had already developed the air element. These human beings were more dependent upon outer conditions than those described above who were able to feel the Spirits of Form clearly by means of heat and who during their earth life felt—as though preserved in a memory—that they belonged to these spirits and were united with them in their body-free condition. The second type of human being had only a slight memory of the body-free state; this type felt its relationship to the spiritual world chiefly through the light activity of the Fire Spirits, the Archangels. A third type of human being was still more entangled in earth existence; it was the type that could be affected by the fire element only when the Earth was separated from the sun and had received the watery element into its composition. The feeling of relationship to the spiritual world was especially weak in human beings of this type at the beginning of earth life. Only when the effect of the activity of the Archangels, and chiefly of the Angels, made itself evident in the inner mental life, did they feel this connection. On the other hand, at the commencement of the earth epoch they were full of active impulses for deeds that can be carried out in earthly conditions. These human beings were especially strongly developed in their appended organs.

[ 74 ] Prior to the separation of the moon from the Earth, when the latter, through the presence of the moon forces, tended more and more toward solidification, it happened that because of these forces there were some among the descendants of the abandoned germinal human beings left behind on earth, in which the human souls, returning from the body-free state of existence, could no longer incarnate. The form of such descendants was too solidified, and, because of the moon forces, had become too dissimilar to the human form to be able to receive a human soul. Certain human souls, therefore, found it no longer possible under such circumstances to return to the Earth. Only the ripest and strongest souls were able to feel themselves equal to the task of remodeling the Earth body during its growth so that it blossomed forth bearing the form of a human being. Only a part of the bodily human descendants attained the ability to bear the earthly man. Another part, on account of the solidified form, was only able to receive souls of an order lower than the human being. A number of the human souls were compelled to forego Earth evolution at that time. They were, therefore, led to another course of life. There were souls who had been unable, even at the time when the sun separated from the Earth, to find a place in the latter. In order to develop further they were removed to a planet that, under the guidance of cosmic beings, had been severed from the common universal substance that at the beginning of physical Earth evolution was bound up with it, and from which the sun also had detached itself. This planet is the one whose physical expression is known to modern science as Jupiter. (We speak here of the celestial bodies, planets, and their names in exactly the same way as was the custom of a more ancient science. What is meant becomes clear from the context. Just as the physical earth is only the physical expression of a soul-spirit organism, so is that the case with every other celestial body. The supersensible observer does not intend to designate merely the physical planet by the name earth, not merely the physical fixed star by sun, but he has in mind a much wider spiritual connotation; this is also true when he speaks of Jupiter, Mars, and the other planets. The celestial bodies have changed essentially in regard to their configuration and task since the time spoken of here; in a certain respect, even their location in heavenly space has changed. Only someone who has traced back, with the penetration of supersensible knowledge, the evolution of these heavenly bodies right into the distant primeval past is capable of recognizing the connection between the present-day planets and their ancestors.) The souls described evolved further on Jupiter, and later on, as the earth showed an increasing tendency to become more solidified, still another dwelling place had to be fashioned for souls who, although they found it possible to inhabit these solidifying bodies for a certain length of time, could no longer do so when the solidification had advanced too far. For these a place on Mars was provided for their further evolution. Even at the time when the Earth was still bound to the sun and its air element had been inserted into its constitution, it became evident that certain souls proved to be unfit to participate in Earth evolution. They were too strongly affected by the earthly body configuration. Thus even at that time they had to be withdrawn from the direct influence of the sun forces. The latter had to act on them from without. For these souls, a place on Saturn was created for their further development. Thus in the course of Earth evolution the number of human shapes diminished; configurations appeared in whom human souls did not incarnate. They could receive only astral bodies in the same way the human physical and life bodies had received them on the ancient Moon. While the earth became a waste in regard to its human inhabitants, these beings colonized it. All human souls would have been compelled to forsake the earth finally, had not the withdrawal of the moon from the earth made it possible for the human forms—in which human souls at that time were still able to incarnate—to withdraw the germinal human being during their earth life from the influence of the moon forces that came directly from the earth and to let it mature within themselves as long as necessary until it could be surrendered to these moon forces. As long as the germinal human being then shaped Itself within the inner human nature, it came under the influence of the beings who had, under the guidance of their mightiest companion, separated the moon from the earth in order to carry the evolution of the latter over a critical point.

[ 75 ] After the Earth had developed the air element within itself, there were astral beings, as described above, left over from the ancient Moon, who were greater laggards in evolution than the lowest human souls. These became the souls of the forms that had to be forsaken by human beings even before the separation of the sun from the Earth. These beings are the ancestors of the present animal kingdom. In the course of time, they developed the organs especially that were present in the human being only as appendages. Their astral body had to affect the physical and ether bodies in the same way that this was the case for human beings on the ancient Moon. The animals thus created had souls that could not reside in the individual animal. The soul extended its nature upon the inheritors of the forebear's form. The animals originating from a single configuration have a common soul. Only when the descendant under especial influences departs from the form of its forebear does a new animal soul commence its embodiment. We may speak in this sense in spiritual science in regard to animal souls of a species or group soul.

[ 76 ] Something similar occurred at the time of the separation of the sun from the Earth. Forms emerged from the watery element that were no further evolved than the human being prior to evolution on the ancient Moon. They were able to receive the effect of the activity of an astral element only when this influenced them from outside. That could only occur after the separation of the sun from the Earth. With every repetition of the sun period of the Earth, the sun's astral element animated these forms in such a way that they constructed their life bodies from the Earth's etheric element. When the sun again turned away from the Earth, this life body dissolved into the common body of the Earth. As a result of the co-operation of the astral element of the sun with the ether element of the Earth there emerged from the watery element the physical structures that formed the ancestors of the present-day plant kingdom.

[ 77 ] Upon the earth the human being has become an individualized soul-being. The astral body, which had flowed into him through the Spirits of Motion during the Moon evolution, became tripartite as sentient soul, intellectual soul, and consciousness soul upon the earth. When his consciousness soul had advanced far enough so that during earth life it could form a body fit to receive it, the Spirits of Form endowed the human being with a spark of their own fire. The ego, the I, was enkindled within him. Every time the human being left the physical body he found himself in the spirit world in which he encountered beings who had given him his physical body, his life or ether body, and his astral body during the Saturn, Sun, and Moon evolutions and had brought them up to the level of the Earth evolution. Since the enkindling of the fire spark of the ego during earth life, a change had taken place also for the body-free life. Prior to this point in the evolution of his nature, man had no independence in regard to the spirit world. Within this spirit world he did not feel himself as an individual, but as a member of an exalted organism composed of the beings standing above him. The ego experience on earth now extends itself also into the spirit world. Man feels himself now to a certain degree as a unity in this world, but he feels also that he is constantly united with the same world. In the body-free state he finds again in a higher configuration the Spirits of Form whom he had perceived on earth in their manifestation through the spark of the ego.

[ 78 ] With the separation of the moon from the earth, experiences that were connected with that separation developed also for the body-free soul in the spirit world. Only because a part of the shaping forces had been transferred from the earth to the moon was it possible to reproduce, on the earth, the human shapes that were able to receive the individuality of the soul. Through this fact the human individuality entered the sphere of the moon beings. The reflection of the earth individuality could only be effective in the body-free state through the fact that in this state also the soul remained in the sphere of the mighty spirits who had caused the moon separation. The process took place in such a way that immediately after the soul had forsaken the earth body it could perceive the exalted sun beings only in the reflected splendor of the moon beings. It was only after gazing at this splendor for a considerable length of time that the soul was sufficiently prepared to behold the sublime sun beings themselves.

[ 79 ] The earth's mineral kingdom also came into existence through having been expelled from the general evolution of mankind. Its structures are what remained solidified when the moon separated from the earth. Only that part of soul nature felt itself attracted to these forms that had remained on the Saturn stage and is thus fit only to fashion physical forms. All events under consideration here and in the following pages occurred in the course of vast lengths of time. We cannot, however, enter here into a discussion of chronology.

[ 80 ] The events described here present Earth evolution from the external side. When observed spiritually it can be said that the spiritual beings who withdrew the moon from the earth and united their own existence with it, thus becoming earth-moon beings, caused a certain configuration of the human organism to take place by sending forces from this cosmic body down upon the earth. Their activity was directed upon the ego acquired by the human being. This activity made itself felt in the interplay between this ego and the astral body, ether body, and physical body. As a result it became possible for man to reflect within himself consciously the wisely fashioned configuration of the world, to reflect it as though in a mirror of knowledge. It may be remembered in our description how, during the ancient Moon period, the human being acquired through the separation of the sun at that time a certain independence in his organism and a less restricted degree of consciousness than could be derived directly from the sun beings, This free, independent consciousness reappeared during the characterized period of Earth evolution as a heritage of the ancient Moon evolution. But this very consciousness, brought again into harmony with the cosmos through the influence of the earth-moon beings referred to above, could be made into a copy of it. This would have happened had no other influence made itself felt. Without such an influence man would have become a being in whom the content of consciousness would not have reflected the cosmos in the images of cognitional life through his own free volition, but as a necessity of nature. This did not occur. Certain spiritual beings took an active part in the evolution of mankind just at the time of the moon separation, beings who had retained so much of their Moon nature that they could not participate in the separation of the sun from the earth; they were excluded also from the activity of the beings who, from the earth-moon, directed their activity upon the earth. These beings with the ancient Moon nature were confined with their irregular development to the earth. In their Moon nature lay the cause of their rebellion during the ancient Moon evolution against the sun spirits, a rebellion that was at that time beneficial to the human being by its having led him to an independent state of consciousness. The consequences of the peculiar development of these beings during the Earth epoch entailed their becoming—during that time—enemies of the beings who, from the moon, wished to turn human consciousness into a universal mirror of knowledge under the compulsion of necessity. What on the ancient Moon had helped man to a higher state proved to be in opposition to the possibilities that had developed through Earth evolution. The opposing powers had brought with them, out of their Moon nature, the force to work on the human astral body, namely, in the sense of the above descriptions, to make it independent. They exercised this force by giving the astral body a certain independence now also for the earth period—in contrast to the compelled (unfree) state of consciousness that was caused by the beings of the earth-moon. It is difficult to express in current language how the activity of the characterized spiritual beings affected human beings in the indicated primeval period. We may neither think of this activity as something like a present-day nature force, nor as something like the action of one man upon another when with words the first man calls forth in the second inner forces of consciousness, through which the second learns to understand something or is stirred to perform a moral or immoral deed. The effect described as taking place in the primeval age was not a nature effect but a spiritual influence, having spiritual effects, transferring itself spiritually from the higher beings to the human being in accordance with his state of consciousness at that time. If we think of this matter as a nature activity then we miss entirely its true, essential character. If we say, on the other hand, the beings endowed with the ancient Moon nature approached the human being in order to “seduce” him for their own ends, we employ a symbolic expression that is good as long as we remain conscious of its symbolical character and are at the same time clear in our own minds that behind the symbol stands a spiritual fact, a spiritual reality.

[ 81 ] The effect that proceeded from the spiritual beings who had remained behind in their ancient Moon state had a twofold consequence for man. His consciousness was divested of the character of a mere reflector of the cosmos, because the possibility was aroused in the human astral body to regulate and control, by means of it, the images arising in the consciousness. Man became the master of his knowledge. On the other hand, it was just the astral body that became the starting point of this control, and the ego, set above this body, became thus steadily dependent upon it. As a result the future human being was exposed to the continuous influences of a lower element in his nature. It was possible for him during his life to sink below the height at which he had been placed by the earth-moon beings in the course of world events. The continuous influence of the characterized irregularly developed Moon beings remained with him throughout the subsequent periods. These moon beings, in contrast to the others who from the earth-moon satellite fashioned human consciousness into a cosmic mirror but gave no independent will, may be called Luciferic spirits. These spirits brought to the human being the possibility of unfolding a free activity in his consciousness, but at the same time also the possibility of error, of evil.

[ 82 ] The consequence of these processes was that man came into quite a different relationship with the sun spirits from the one for which he was predestined by the earth-moon spirits. The latter wished to develop the mirror of his consciousness in such a way that the influence of the sun spirits would be the dominant one in the whole of human soul life. These processes were thwarted, and in the human being the contrast was created between the sun spirit influence and the influence of the spirits with an irregular Moon evolution. Through this contrast the human being became unable to recognize the physical sun activity as such; it remained concealed behind the earthly impressions of the outer world. The astral nature of man filled by these impressions was drawn into the sphere of the ego. This ego, which otherwise would have felt only the spark of fire bestowed on it by the Spirits of Form, and in everything that concerned the outer fire would have subordinated itself to the commands of these spirits, this ego now—because of the astral element injected into it—exerted its influence also upon the outer heat phenomena. Through creating a bond of attraction between itself and the earth fire, the ego entangled man in earthly matter more than was predestined for him. Whereas previously he had a physical body, which in its principal parts consisted of fire, air, and water, and to which was added only something like a shadowy semblance of earth substance, now the body became denser because of the presence of earth substance. Whereas man existed previously like a finely organized being swimming, hovering over the solid earth surface, he was compelled now to descend from the earth's environment down upon such parts of the earth as were already more or less solidified.

[ 83 ] That such physical effects could result from the above described spiritual influences becomes comprehensible through the fact of their being of the sort described above. They were neither nature influences nor soul influences acting from one human being upon another. The latter do not extend their effects as far into the bodily nature as do the spiritual forces that are here under consideration. [ 84 ] Because the human being exposed himself to the influences of the outer world through his own visualizations subject to error, because he lived under the impulsion of desire and passion that did not permit of regulation by higher spiritual influences, the possibility of disease appeared. A special effect of the Luciferic influence, however, was that man could now no longer feel his single earth life as a continuation of the body-free existence. He received now earth impressions that could be experienced through the inoculated astral element and that united themselves with the forces destroying the physical body. Man felt this as the dying out of his earth life, and through it death, caused by human nature itself, made its appearance. With this a significant mystery in human nature is indicated, namely, the connection of the human astral body with sickness and death.

[ 85 ] Special relationships now appeared for the human life body. It was placed in a relationship to the physical and astral bodies that, in a certain sense, deprived it of the faculties the human being had acquired through the Luciferic influence. A part of this life body remained outside the physical body, so that it could not be controlled by the human ego, but only by higher beings. These higher beings were the same who, at the time of the sun separation, had forsaken the earth under the leadership of one of their exalted companions in order to take up another dwelling place. If the characterized part of the life body had remained united with the astral body, man would have put supersensible forces to his own use that formerly were his own. He would have extended the Luciferic influence also to these forces. As a result man would have thus gradually separated himself entirely from the sun beings, and his ego would have become completely an earth-ego. Consequently, after the death of the physical body—indeed even during its deterioration—this earth-ego would have been obliged to inhabit another physical body—the body of a descendant—without going through a union with higher spiritual beings in a body-free condition. Man would have become conscious of his ego, but only as an earth-ego. This was averted by the above-mentioned event, involving the life body, caused by the earth-moon beings. The actual individual ego was released from the mere earth-ego to such a degree that man felt himself only partially as his own ego during earth life; at the same time he felt that his own earth-ego was an extension of the earth-ego of his forebears throughout the generations. In earth life the soul felt the existence of a sort of group ego right back to the earliest ancestor and man felt himself as a member of the group. Only in the body-free state was the individual ego able to feel itself as an independent being. But this state of separateness was impaired because the ego was afflicted with the memory of the earth consciousness, the earth-ego. This darkened the vision of the spirit world, which began to cover itself with a veil between death and birth as was the case for physical vision on earth.

[ 86 ] The physical expression of all the changes that occurred in the spirit world while human evolution went through the described conditions was the gradual regulation of the reciprocal relationships of sun, moon, and earth, and in a broader sense also of the other heavenly bodies. The alternation of day and night can be emphasized as being one consequence of these relationships. (The movements of the heavenly bodies are regulated by the beings inhabiting them. The movement of the earth through which day and night occur was caused by the reciprocal relationships of the various spirits standing above man. In like manner also the movement of the moon was caused, in order that after its separation from and the revolving around the earth the Spirits of Form could act in the right way, with the right rhythm, upon the physical human body.) During the day the human ego and astral body worked in the physical and life bodies. At night this activity ceased. The ego and astral body left the physical and life bodies. They entered during this period entirely into the realm of the Sons of Life (the Angels), of the Spirits of Fire (the Archangels), of the Spirits of Personality, and the Spirits of Form. Besides the Spirits of Form, the Spirits of Motion, the Spirits of Wisdom, and the Thrones included at that time the physical and life bodies in their sphere of action. It was thus possible that the injurious influences, which during the day were exercised upon the human being through the errors of the astral body, could be repaired.

[ 87 ] As the human beings now multiplied again on earth, there was no longer any reason why human souls should not have incarnated in their descendants. The influence of the earth-moon forces of that time permitted human bodies to develop, that were thoroughly fit to embody human souls. The souls who previously were removed to Mars, to Jupiter, and to other planets, were led to the earth. There was in consequence a soul present for every human descendant born within the cycle of generations. This continued through long periods, so that the soul migrations to the earth corresponded to the increase in the number of human beings. The souls who left the body at death retained in the body-free state the echo of the earthly individuality like a memory. This memory acted in such a way that when bodies corresponding to the souls were born on earth, they reincarnated in them. As time went on, there were among, the human offspring human beings who had souls coming from the outside, who had for the first time since the earliest ages of the Earth appeared again upon it, and there were others having earthly-reincarnated souls. In the subsequent period of the Earth evolution, there were fewer and fewer of the young souls appearing for the first time and more and more of the reincarnated souls. Nevertheless, for long ages the human race consisted of the two kinds of human beings resulting from these facts. On earth, man felt more united by a common group-ego with his forebears. The experience of the individual ego was, however, all the stronger in the body-free state between death and a new birth. The souls who came from celestial space and entered human bodies were in a different position from those who already had one or more earth lives behind them. The former brought along with them for the physical earth life only the conditions to which they were subjected by the higher spiritual world and by their experiences made outside the earth region. The others had themselves in previous lives added new conditions. The destiny of the former souls was determined only by facts that lay outside the new earth relationships. The destiny of the reincarnated souls was also determined by what they themselves had done in previous lives under earthly conditions. With reincarnation there appeared at the same time individual human karma.—Through the fact that the human life body was withdrawn from the influence of the astral body, in the manner indicated above, the conditions of reproduction also were not within the scope of human consciousness, but were subject to the dominion of the spiritual world. If a soul was to sink down to the sphere of the earth, the reproductive impulses of the human earth being appeared. To earthly consciousness the entire process was to a certain degree enveloped in a mysterious obscurity.—But the consequences of this partial separation of the life body from the physical appeared also during earth life. The capabilities of this life body could be easily increased by means of spiritual influence. In the life of the soul this expressed itself through an especial perfection of memory. Independent, logical thinking was at this period only in its very beginnings. The capacity of memory was, on the other hand, almost limitless. Externally, it was evident that the human being had direct knowledge—tinged with feeling of the active forces of every living thing. He was able to employ in his service the forces of life and reproduction of animal nature, and chiefly those of plant nature. He could extract, for example, the force that causes plant growth and employ it in much the same way that the forces of inanimate nature are used at the present time, for example, the way the forces slumbering in coal are extracted and employed to set machines in motion.—Also the inner soul life of man was changed through the Luciferic influence in the most manifold way. Many examples of feelings and sensations due to it could be given. Only a few instances, however, will be described. Prior to the advent of the Luciferic influence, the human soul carried out all its activities in line with the intentions of higher spiritual beings. The plan of all that should be accomplished was determined from the beginning, and to the degree that human consciousness was developed it could foresee how, in the future, evolution would be compelled to proceed in accordance with the preconceived plan. This prophesying consciousness was lost when the veil of earthly perceptions was woven over the manifestation of higher spiritual beings and the real forces of the sun nature concealed themselves in these perceptions. The future now became uncertain. With this uncertainty, the possibility of the sense of fear implanted itself in the soul. Fear is the direct result of error.—But we also see how under the Luciferic influence man became independent of certain forces to which he previously submitted himself without will. Now he could make decisions by himself. Freedom is the result of this influence, and fear and similar feelings are only the accompanying phenomena of the progress of man to freedom.

[ 88 ] Seen spiritually, the way fear appears indicates that within the earth forces—under the influence of which the human being had come through the Luciferic powers—other powers were active that had followed an irregular course in evolution much earlier than the Luciferic powers. With the earth forces man absorbed the influence of these powers into his being. They gave the character of fear to feelings that would have manifested quite differently without the presence of these powers. These beings may be called “Ahrimanic.” They belong to the category called, in the Goethean sense, “Mephistophelian.”

[ 89 ] Although the Luciferic influence made itself felt at first only in the most advanced individuals, it soon spread out also to others. The descendants of these advanced human beings intermingled with the less advanced described above. By this means the Luciferic power injected itself also into the latter. But the ether body of the souls returning from the planets could not receive the same degree of protection enjoyed by the ether body of the descendants of those who had remained on earth. The protection of these latter life bodies came from an exalted Being in whose hands rested the leadership of the cosmos at the time the sun withdrew from the Earth. This Being appears in the realm here under consideration as ruler of the kingdom of the sun. With Him exalted spirits who through their cosmic evolution had attained the necessary maturity migrated to the sun abode. There were, however, other beings who had not, at the time of the sun separation, attained such heights. They were compelled to seek other abodes. It was through these very beings that Jupiter and the other planets broke loose from the common world substance that originally composed the physical Earth organism. Jupiter became the dwelling place of the beings who had not reached maturity enough to attain the heights of the sun. The most advanced of these became the leader of Jupiter. In just the same way that the leader of the sun development became the higher ego that was active in the life body of the descendants of the human beings who had remained on earth, this Jupiter leader became the higher ego that permeated, as a common consciousness, the human beings who had originated from an interbreeding of the offspring of those who had remained on the earth and those other human beings who, in the way described above, had appeared upon the Earth only at the time of the advent of the air element and who had then gone over to Jupiter as a dwelling place. These human beings are designated by spiritual science as “Jupiter men.” They were human descendants who in that ancient time still had received human souls into their nature, but who at the beginning of Earth evolution were not mature enough to come in contact with the fire. They were souls standing at the stage midway between the realm of human and animal souls. There were also beings who under the leadership of one of their most exalted members had separated Mars from the common world substance as a suitable dwelling place. They exerted their influence upon a third kind of man, who had come into existence through interbreeding, the “Mars man.” (From this knowledge a light is thrown upon the origin of the planets of our solar system. For, all bodies of this system have originated through the various stages of maturity of the beings dwelling on them. It is, however, not possible here to enter into a discussion of all the details of cosmic organization.) The human beings who, in their life body, perceived the presence of the lofty Sun Being Himself may be designated “sun men.” The Being Who lived in them as “Higher Ego”—naturally only in the whole race, not in the individual—is the One to Whom later, when man acquired a conscious knowledge of Him, various names were given. He is the Being in Whom the relationship that the Christ has to the cosmos manifests itself to the human beings of our time. We can, in addition, distinguish “Saturn men.” With them there appeared a being as higher ego who with his associates had been compelled to forsake the common world substance prior to the sun separation. In this species of human being not only the life body had remained partly untouched by the Luciferic influence, but also the physical body.

[ 90 ] In the case of the inferior kinds of human beings, however, the life body was not sufficiently protected to enable it to withstand the Luciferic influence. These human beings could extend the unruly power of their ego's fire spark to such a degree that they were able to call forth in their environment powerful, destructive fire effects. The consequence was a tremendous terrestrial catastrophe. The fire storms caused a large part of the inhabited earth of that time to perish and with it the human beings who had lapsed into error. Only the smallest part who had remained partly untouched by error was able to escape to a district of the earth that had remained until then protected from corrupting human influence. Such a dwelling place, which was especially appropriate for the new mankind, appeared in the land that existed on the spot of the earth now covered by the Atlantic Ocean. It was to this place those human beings withdrew who were most untouched by error. Only scattered human groups inhabited other regions of the earth. The earth region existing at that time, situated between modern Europe, Africa, and America, is called “Atlantis” by spiritual science. (In the corresponding literature reference is made, in a certain way, to the phase of human evolution characterized above that precedes the Atlantean period. The name “Lemurian age” is given to the period of the earth that preceded the Atlantean age. On the other hand, the age in which the moon forces had not yet unfolded their chief activity is designated the “Hyperborean.” Preceding this age there was still another that coincides with the very first period of the physical Earth evolution. In the biblical tradition, the period before the influence of the Luciferic beings was active is described as the age of Paradise, and the descent of the human being out of this region to the earth, and his subsequent entanglement in the world of the senses, as the expulsion from Paradise.)

[ 91 ] Evolution on Atlantis is the time of the actual separation of mankind into the Saturn, Sun, Jupiter, and Mars men. Before that, there had been only the predisposition toward this separation. The division into waking and sleeping states had special consequences for the human being that appeared especially in Atlantean humanity. During the night, man's astral body and ego were in the realm of the beings standing above him—right up to the realm of the Spirits of Personality. By means of that portion of the life body not united with the physical body, the human being was able to have a perception of the Sons of Life (the Angels), and the Spirits of Fire (the Archangels). For he was able to remain united during sleep with the part of the life body not permeated by the physical body. The perception of the Spirits of Personality remained indistinct because of the Luciferic influence. Beside the Angels and Archangels, other beings also became visible to man when in the state described above, beings who, having remained behind on the sun and moon, could not enter earth existence. They had to remain in the world of soul and spirit. Man, however, drew them—by means of the Luciferic nature—into the realm of his soul that was separated from the physical body. Thus he came in contact with beings who worked upon him in a corrupting way. They increased the urge toward error in his soul, especially the urge toward the misuse of the forces of growth and reproduction that were under his control through the separation of the physical and life body.

[ 92 ] It was possible, however, for individual men of the Atlantean period to entangle themselves to a small degree in the realm of the senses. Through them the Luciferic influence was transformed from an obstacle to human evolution into an instrument of higher advancement. Through this Luciferic influence they were in the position of unfolding the knowledge of earthly things earlier than would otherwise have been possible. In doing so, these human beings sought to remove erroneous ideas from their thought life, and through the phenomena of the world to fathom the original purposes of spirit beings. They kept themselves free from the impulses and desires of the astral body, which were only inclined toward the world of the senses. In this way they became ever freer from the errors of the astral body. This produced conditions in them by means of which they perceived only with that part of the ether body that was separated from the physical body in the manner described. In these conditions the physical body's power of perception was practically extinguished and the body itself was as though dead. These human beings were then completely united through the ether body with the realm of the Spirits of Form and were able through them to learn how they were being led and guided by the exalted Being Who held the leadership at the time of separation of sun and Earth. Later, through this exalted Being an understanding of the Christ unfolded itself in human beings. Such men were initiates. But since the individuality of man had, as already described above, entered the region of the moon spirits, these initiates also remained, as a rule, untouched directly by the Spirit of the Sun. He could be shown to them only by the moon spirits as though in a reflection. Thus they did not see the Being of the Sun directly, but saw only His splendor. They became the leaders of the other portion of mankind to whom they could communicate the mysteries they beheld. They trained disciples to whom they indicated the paths leading to the state resulting in initiation. The knowledge, previously revealed through Christ, could be attained by human beings only who belonged—in the way described—to the order of “sun men.” They cultivated their mysterious wisdom and the functions leading to it in a special place on the earth, which will be called here the Christ or Sun oracle—oraculum meaning the place where the purposes of spiritual beings are heard. What is said here about the Christ will only be understood if we keep in mind the fact that supersensible knowledge perceives in His appearance on earth an event that was foreseen for ages by wise men as taking place at some future time, wise men who were familiar, long before this event, with the meaning of Earth evolution. We would be in error were we to presuppose in the case of these initiates a connection with the Christ that was made possible only through this event. But they could comprehend prophetically and make their disciples understand that whoever is touched by the power of the Sun Being sees the Christ approaching the earth.

[ 93 ] Other oracles came into being through the members of the Saturn, Mars, and Jupiter humanities; their initiates directed their vision only up to the beings who could reveal themselves in their ether bodies as the corresponding higher egos. There thus arose adherents of Saturn, Jupiter, and Mars wisdom. Besides these methods of initiation, there were others for human beings who had acquired too much of the Luciferic nature to allow as large a portion of their ether body to be separated from the physical body as was the case with the sun men. Their astral body retained a greater part of the life body in the physical body, nor could they be brought, by means of the described state of initiation, to a prophetic revelation of the Christ. On account of their astral body, which was considerably influenced by the Luciferic principle, they were compelled to go through more complicated preparations, and then, in a less body-free state than the others, they were unable to behold the manifestation of the Christ Himself, but only that of other higher beings. There were certain spiritual beings who at the time of the sun separation had forsaken the Earth, but who had not yet attained a sufficiently high development to enable them to participate permanently in the sun evolution. After the separation of sun and Earth they withdrew a portion of the sun as a dwelling place. This we know as Venus. The leader of these spiritual beings became the higher ego of the above described initiates and their adherents. Something similar occurred in regard to the leading spirit of Mercury for another kind of human being. In this way the Venus and Mercury oracles had their origin. Certain human individuals who were affected most by the Luciferic influence were able to reach up only to a certain being who, with his associates, had been the earliest to be expelled from the sun development. This being has not a special planet in the cosmos, but lives in the environment of the earth itself, with which he has been again united since his return from the sun. The human beings to whom this being manifested himself as higher ego may be called members of the “Vulcan oracle.” Their eyes were turned more toward earth phenomena than was the case with the other initiates. They laid the first foundation for what appeared later on among human beings as “science” and “art.” The Mercury initiates, on the other hand, laid the basis for the knowledge of the more supersensory things, and to a still higher degree, this was done by the Venus initiates. The Vulcan, Mercury, and Venus initiates distinguished themselves from the Saturn, Jupiter, and Mars initiates through the fact that the latter received their mysteries more as a revelation from above, in a more finished state, whereas the former received their knowledge revealed more in the form of their own thoughts, of their own ideas. In the middle stood the Christ initiates. They received, together with the direct revelation, the ability to clothe their mysteries in the form of human concepts. The Saturn, Jupiter, and Mars initiates had to express themselves by way of symbols; The Christ, Venus, Mercury, and Vulcan initiates were able to make their communications in the form of definite concepts.

[ 94 ] What was attained in this manner by the Atlantean humanity came about in an indirect way through the initiates. But the rest of humanity also gained special abilities through the Luciferic principle, because through the lofty cosmic beings certain faculties, which might otherwise have led to disaster, were transformed into a blessing. One such faculty is speech. It was bestowed upon man through his solidification within physical matter and through the separation of a part of his ether body from the physical body. During the time after the moon separation the human being felt himself at first united to his physical forebears through the group ego. This common consciousness, however, which united descendants with forefathers, was gradually lost in the course of generations. The later descendants had then an inner memory reaching back only to a not very distant ancestor, not any longer to the earlier forebears. Only in a state similar to sleep, in which the human beings came in touch with the spiritual world, did the picture of this or that ancestor emerge again in memory. Human beings, in certain instances, then felt themselves at one with this ancestor whom they believed had reappeared in them. This was an erroneous concept of reincarnation, which emerged chiefly in the last part of the Atlantean period. The true teaching about reincarnation could only be learned in the schools of the initiates. These latter perceived how, in the disembodied state, the human soul passes from one incarnation to another, and they alone could impart the truth about it to their disciples.

[ 95 ] The physical form of man was, in the primeval past that is under discussion here, still widely different from the present human shape. It was to a high degree still the expression of soul faculties. The human being consisted of a finer, softer substance than the one he acquired later. What today is solidified was in the limbs soft, supple, and easily molded. A human being who expressed more intensely his soul and spiritual nature had a delicate, active and expressive body structure. Another with less spiritual development had crude, immobile, less easily molded bodily forms. Advancement in soul qualities contracted the limbs; the figure remained small. Retardation in soul development and entanglement in the world of the senses expressed itself in gigantic size. While man was in the period of growth, the body, in accordance with what occurred in the soul, assumed forms of a certain kind that to the present-day human mind must appear fabulous, indeed, fantastic. Moral corruption through passions, impulses, and instincts resulted in an enormous increase in the material substance in man. The present-day human physical form has come into existence through contraction, condensation, and solidification of the Atlantean; whereas before the Atlantean age the human being was a faithful copy of his soul nature, the processes of the Atlantean evolution bore the causes in themselves that led to the post-Atlantean human being who in his physical shape is solid and little dependent on soul qualities. (The animal kingdom became denser in its forms at much earlier periods of the earth than the human being.) The laws that lie at present at the foundation of form-fashioning in the kingdoms of nature are not valid under any circumstances for the more distant past.

[ 96 ] Toward the middle of the Atlantean period of evolution a great evil gradually began to manifest itself within mankind. The mysteries of the initiates ought to have been carefully guarded from individuals who had not purified their astral bodies of error through preparation. When such human beings acquire a certain insight into mystery knowledge, into the laws by which the higher beings guide the forces of nature, they then place these laws at the service of their perverted needs and passions. The danger was all the greater, since human beings, as already described, came into the realm of lower spiritual beings who, unable to carry out the regular Earth evolution, acted contrary to it. These spiritual beings influenced human beings constantly by arousing in them interests that were, in truth, directed against the welfare of mankind. But human beings had still the ability to use the forces of growth and reproduction of animal and human nature for their own purposes.—Not only ordinary human beings, but also a number of the initiates succumbed to the temptations of lower spiritual beings. They went so far as to use the described supersensible forces in a way that ran counter to the development of mankind, and for this activity they sought associates who were not initiated and who—for lower ends—seized upon the mysteries of the supersensible working of nature. The consequence was a great corruption of mankind. The evil spread further and further, and since the forces of growth and reproduction, when diverted from their natural functions and used independently, stand in a mysterious connection with certain forces that work in air and water, mighty, destructive nature forces were unfettered by human deeds. This led to the gradual destruction of the Atlantean region through terrestrial catastrophes of air and water. The Atlantean humanity—insofar as it did not perish in the storms—was compelled to emigrate. At that time the earth received through these storms a new face. On the one side, Europe, Asia, and Africa received gradually the shapes they bear today. On the other side, America. To these lands went great migrations. For our present day the most important of these migrations were those that went eastward from Atlantis. What is now Europe, Asia, Africa, became gradually colonized by the descendants of the Atlanteans. Various folk established their abode in these continents. They stood at varying degrees of development, but also at varying degrees of depravity. In the midst of these migrating peoples marched the initiates, the guardians of the oracle mysteries. These guardians founded in various regions of the earth institutions in which the services of Jupiter, Venus, and other oracles were cultivated in a good, but also in an evil manner. The betrayal of the Vulcan mysteries exercised an especially adverse influence, because the attention of their adherents was chiefly directed toward earthly matters. Mankind, through this betrayal, was made dependent upon spiritual beings who, in consequence of their previous development, held a negative attitude toward everything that came from the spiritual world, which had evolved through the separation of the Earth from the sun. According to the capacity thus developed, they acted in the element that was formed in the human being through his having perceptions of the sense world, behind which the spirit is concealed. These beings acquired henceforth a great influence over many human inhabitants of the earth, and this influence made itself evident through the fact that the human being was more and more deprived of the feeling for the spirit. Since in these times the size, form and flexibility of the human physical body was still affected to a large degree by the qualities of the soul, the consequence of this betrayal of the mysteries came to light in changes in the human race in this respect also. Where the corruption of the human beings became especially evident through the placing of supersensible forces at the service of lower impulses, desires, and passions, grotesque human shapes were created, monstrous in size and structure. These were not able to continue in existence beyond the Atlantean period. They died out. The post-Atlantean humanity has fashioned itself physically after the model of the Atlantean ancestors in whom already such a solidifying of the bodily shape had taken place that this did not surrender to the influence of soul forces that had become contrary to nature.—There was a certain period of time in the Atlantean evolution in which, through the laws holding sway in and around the earth, conditions prevailed for the human form under which it had to solidify itself. To be sure, the human racial forms that had solidified prior to this period were able to reproduce themselves for a long time; nevertheless, the souls incarnating in them gradually became so narrowly confined that such races had to die out. Many of these racial forms, however, continued in existence on into the post-Atlantean period; certain forms that had remained sufficiently supple continued to exist in a modified form for a long time. Human forms that had remained flexible beyond the characterized period now became chiefly the bodies for souls that experienced intensively the detrimental influence of the betrayal of the Vulcan mysteries as already indicated. They were destined to die out quickly.

[ 97 ] Thus, since the middle of the Atlantean period of evolution, beings had asserted themselves within the realm of human development whose activity affected mankind in such a way that it became acquainted with the physical sense world in a non-spiritual manner. In certain instances this went so far that instead of the true shape of this world manifesting itself, it appeared to the human being in phantoms, chimeras and illusions of all sorts. Not only was man exposed to the Luciferic influence, but also to the influence of the other beings about whom we have spoken above, and whose leader may be called Ahriman in accordance with the designation he received later on in the Persian cultural period. (Mephistopheles is the same being.) After death man came through this influence under powers that allowed him to appear also in that realm only as a being who is inclined toward earthly-sensory conditions. The free view into the processes of the spiritual world was by degrees taken away from him. He was obliged to feel himself in the power of Ahriman and to a certain degree had to be excluded from union with the spiritual world.

[ 98 ] Of special significance was one oracle sanctuary that in the universal decline had preserved the ancient cultus in its purest form. It belonged to the Christ oracles, and on account of this it was able to preserve not only the Christ mystery itself, but also the mysteries of the other oracles. For through the manifestation of the most exalted Sun Spirit, the regents of Saturn, Jupiter, and other oracles, were also revealed. The sun oracle knew the secret of producing, for this or that individual, the kind of human ether bodies that were possessed by the highest initiates of Jupiter, Mercury, and other oracles. With the means at their disposal, which are not to be discussed any further here, counterparts of the most perfect ether bodies of the ancient initiates were preserved and later implanted into the individuals best fitted for the purpose. Through the Venus, Mercury, and Vulcan initiates, such processes could take place also for the astral bodies. [ 99 ] There came a time when the leader of the Christ initiates found himself isolated with some of his associates to whom he was able to communicate the mysteries of the world only to a very limited degree. For the associates were the kind of human beings upon whom nature had bestowed physical and etheric bodies with the least degree of separation between them. Such men were the best suited, in this epoch, for the further advancement of mankind. Gradually they had fewer and fewer experiences in the realm of sleep. The spiritual world had become more and more closed for them. But they were also lacking the understanding for all that had unveiled itself in ancient times when man was not in his physical but only in his ether body. The human beings in the immediate neighborhood of this leader of the Christ oracle were the most advanced in regard to the union of the physical body with that part of the ether body that previously had been separated from it. This union appeared by degrees in mankind in consequence of the transformation of Atlantis and the earth generally. The physical and ether bodies of human beings coincided more and more with one another. As a result, the previous unlimited faculty of memory was lost and human thought life began. The part of the ether body bound to the physical body transformed the physical brain into the actual organ of thought, and only from that time onward did the human being feel his ego in the physical body. Only then did self-consciousness awake. At the outset, this was the case with a small portion of mankind only, chiefly with the immediate companions of the leader of the Christ oracle. The other groups of human beings who were scattered over Europe, Asia, and Africa, preserved in the most varied degrees the remnants of the ancient states of consciousness. They, therefore, experienced the supersensible world directly.—The companions of the Christ initiate were human beings with highly developed intelligence, but of all human beings of that time their experiences in the realm of the supersensible were the least. With them, this Christ initiate migrated from west to east, toward a certain region in inner Asia. He wished to protect them from coming in contact with the people of less advanced states of consciousness. He educated these companions in accordance with the mysteries revealed to him, and chiefly worked in this way upon their descendants. Thus he trained a host of human beings who had received into their hearts the impulses that corresponded to the mysteries of the Christ initiation. From this host he chose the seven best in order that they might have ether and astral bodies corresponding to the counterparts of the ether bodies of the seven greatest Atlantean initiates. He thus trained initiates to be the successors of the Christ initiate, of the Saturn, of the Jupiter, and of the other oracle initiates. These seven initiates became the teachers and leaders of the people who in the post-Atlantean epoch had settled in the south of Asia, chiefly in ancient India. Since these great teachers were endowed with the counterparts of the ether bodies of their spiritual ancestors, what was contained in their astral bodies, that is to say, their own self-wrought knowledge and understanding, did not extend to what was revealed to them through their ether body. They had to silence their own knowledge and understanding when these revelations strove to manifest in them. Then out of them and by means of them the high beings spoke who had spoken also for their spiritual ancestors. Except during the periods when these high beings spoke through them, they were simple men gifted with the degree of understanding and sympathy that they themselves had acquired.

[ 100 ] In India there lived at that time a kind of human being which had preserved chiefly a living memory of the ancient soul state of the Atlanteans, a state which permitted experiences in the spiritual world. In a large number of these human beings there was also present a tremendous urge of the heart and mind to experience this supersensible world. Through the wise guidance of destiny the main body of this kind of men, representing the best sections of the Atlanteans, had reached South Asia. Besides this main body, other sections had settled there at various times. The Christ initiate already mentioned appointed his seven great disciples as teachers for this assemblage of human beings. They gave their wisdom and their laws to this people. For many of these ancient Indians little preparation was needed to arouse in them the scarcely extinct faculties that led to a perception of the supersensible world. For the longing for this world was a fundamental mood of the Indian soul. The Indian felt that in this supersensible world was the primeval home of mankind. From it he was removed into a world that is revealed only through the perceptions of the outer senses and grasped by the intellect bound to these perceptions. He felt the supersensible world as the true one and the sensory world as a deception of human perception, an illusion (Maya). By all possible means the human being strove to gain insight into the true world. He was unable to develop any interest in the illusory sense world, or at least only insofar as it proved to be a veil over the supersensible world. It was a mighty power that the seven great teachers exercised upon such people. What could be revealed through this power penetrated deeply into the Indian souls. Since the possession of the transmitted life and astral bodies endowed these teachers with sublime powers, they were able to act magically upon their disciples. They did not actually teach. They produced their effects from person to person as though through magic powers. Thus a culture arose that was completely permeated by supersensible wisdom. What is contained in the books of wisdom of India—in the Vedas—is not the original form of the exalted wisdom, which in the most primeval ages was fostered by the great teachers; it is but a feeble echo of this wisdom. Only supersensible retrospection can discover an unwritten primeval wisdom behind the written records. A particular characteristic of this primeval wisdom is the harmonious concordance of the wisdom of the various oracles of the Atlantean age. For each of these great teachers was able to unveil the wisdom of one of these oracles, and the different aspects of wisdom produced a perfect concordance because behind them stood the fundamental wisdom of the prophetic Christ initiation. The teacher, however, who was the spiritual successor of the Christ initiate did not present what this Christ initiate himself was able to reveal. The latter had remained in the background of evolution. At the outset, he could not transmit his high office to any member of the post-Atlantean civilization. The difference between the Christ initiate of the seven great Indian teachers and the Christ initiate of the Atlantean sun oracle was that the latter had been able to transform completely his perception of the Christ mystery into human concepts, whereas the Indian Christ initiate could only represent a reflection of this mystery in signs and symbols. This was so because his humanly acquired conceptual life did not extend to this mystery. But the result of the union of the seven teachers was a knowledge of the supersensible world, presented in a great panorama of wisdom, of which in the ancient Atlantean oracles only the various parts could be proclaimed. Now the great regencies of the cosmic world were revealed, and the one great Sun Spirit, the “Concealed One,” was gently alluded to—He Who was enthroned above those other regents who were revealed by the seven teachers.

[ 101 ] What is meant here by the “ancient Indians,” is not what is usually understood by the use of that term. There are no external documents of that period of which we are speaking here. The people usually designated as Indian corresponds to an evolutionary stage of history that came into existence a long time after the period under discussion here. We are able to recognize a primal post-Atlantean epoch in which the characterized Indian culture was dominant. Then a second post-Atlantean epoch began in which the dominant culture, as spoken of in this book, was the ancient Persian; still later, the Egypto-Chaldean culture evolved; both of these have still to be described. During the unfolding of these second and third post-Atlantean cultural epochs, ancient India also experienced a second and a third cultural period. What is usually spoken of as ancient India originated in this third epoch. Therefore, what is presented here should not be confused with the ancient India of history.

[ 102 ] Another aspect of this ancient Indian culture is what later led to a division of men into castes. The inhabitants of India were the descendants of Atlanteans who belonged to various human races: Saturn men, Jupiter men, and other planetary men. By means of supersensible teaching it was understood by these ancient Indians that it was not by accident that a soul was placed in this or that caste, but rather by self-determination. Such a comprehension of the supersensible teaching was facilitated especially through the fact that many human beings could arouse the above characterized inner remembrance of their ancestors, which, however, led easily to an erroneous idea of reincarnation. Just as in the Atlantean period the true idea of reincarnation could be acquired only by coming in contact with the initiates, in the most ancient India it could be obtained only by becoming in direct contact with the great teachers. The above-mentioned erroneous idea of reincarnation was spread most widely among the peoples who, as a result of the submergence of Atlantis, were scattered over Europe, Asia, and Africa, and because certain initiates, who during the Atlantean evolution had followed false paths, had also communicated this mystery to immature disciples, human beings mistook more and more the false doctrine for the true. In many instances these human beings retained a sort of dreamlike clairvoyance as an inheritance of the Atlantean period. Just as the Atlanteans entered the region of the spiritual world during sleep, so their descendants experienced this spiritual world in an abnormal intermediate state between waking and sleeping. Then there arose in them images of an ancient time to which their ancestors had belonged. They considered themselves reincarnations of human beings who had lived in such an age. Teachings about reincarnation that were in contradiction to the true ideas of the initiates spread over the whole earth.

[ 103 ] In the regions of the Middle East a community of people had settled as a result of the long continued migrations that had spread from the west eastward since the beginning of the destruction of Atlantis. History knows the descendants of these people as the Persians and their related tribal branches. Supersensible knowledge, however, must go back much further than the historical periods of these people. At the outset we have to consider the earliest ancestors of the later Persians, from whom—after the Indian—the second great cultural period of the post-Atlantean evolution arose. The peoples of this second period had a different task from the Indian. In their longings and inclinations they did not turn merely toward the supersensible; they were eminently fitted for the physical-sensory world. They grew fond of the earth. They valued what the human being could conquer on the earth and what he could win through its forces. What they accomplished as warriors and also what they invented as a means of gaining the earth's treasures is related to this peculiarity of their nature. Their danger did not lie in the fact that because of their love of the supersensible they might turn completely away from the “illusion” of the physical-sensory world, but because of their strong inclination toward the latter they were more likely to lose their soul connection with the supersensible world. Also the oracle establishments that had been transplanted into this region from their homeland, ancient Atlantis, carried in their methods the general character of the Persians. By means of forces, which man had been able to acquire through his experiences in the supersensible regions and which he was still able to control in certain lower forms, the phenomena of nature were employed to serve personal human interests. This ancient people still possessed, at that time, a great power with which it controlled certain nature forces that later were withdrawn from all connection with the human will. The guardians of the oracles controlled inner powers that were connected with fire and other elements. They may be called Magi. What they had preserved for themselves from ancient times as heritage of supersensible knowledge and power was, to be sure, insignificant in comparison with what the human being had once been able to do in the far distant past. It took on, nevertheless, all sorts of forms, from the noble arts whose purpose was only the welfare of mankind, to the most abominable practices. In these people the Luciferic nature ruled in a special manner. It had brought them into connection with everything that led the human being away from the intentions of higher beings who, without the Luciferic influence, would have simply advanced human evolution. Those sections of this people who were still endowed with the remnants of ancient clairvoyance—that is to say, with the remnants of the above described intermediate state between waking and sleeping—felt themselves also much attracted to the lower beings of the spiritual world. To this people a special spiritual impetus had to be given that counteracted these characteristics. A leadership was given to this people from the same source from which the ancient Indian spiritual life had also sprung, that is, from the guardian of the mysteries of the sun oracle.

[ 104 ] The leader of the ancient Persian spiritual culture who was chosen by the guardian of the sun oracle for the people now under consideration may be called by the same name that history knows as Zarathustra or Zoroaster. But it must be emphasized that the personality designated here belongs to a much earlier age than the historical bearer of this name. It is not a question here of outer historical research but of spiritual science, and whoever must think of a later age in connection with the bearer of the name Zarathustra, may reconcile this fact with spiritual science by realizing that the historical character represents a successor to the first great Zarathustra whose name he assumed and in the spirit of whose teaching he worked.—Zarathustra gave his people an impulse by pointing out that the physical world of the senses is not merely something devoid of spirit that confronts man when he comes under the exclusive influence of the Luciferic being. Man owes to this being his personal independence and his sense of freedom, but this Luciferic being should work within him in harmony with the opposing spiritual being. It was important for the prehistoric Persian to be aware of the presence of this spiritual being. Because of the Persian's inclination toward the physical sense world he was threatened by a complete amalgamation with the Luciferic beings. Zarathustra, however, had been initiated by the guardian of the sun oracle and through this initiation the revelations of the exalted sun beings could be imparted to him. In exceptional states of consciousness, into which his training had brought him, he was able to perceive the leader of the sun beings who had taken under his protection the human ether body in the previously described manner. He knew that this Being directs human evolution, but also that He could descend to the earth from cosmic space only at a certain point in time. In order that this might come about it was necessary that He should affect the astral body of a human being to the same degree that He affected the human ether body since the beginning of the interference of the Luciferic being. For that purpose a human being had to appear on earth who had retransformed the astral body to a condition to which this body, without Lucifer, would have attained in the middle of the Atlantean evolution. Had Lucifer not appeared, the human being would have attained this same condition much earlier, but without personal independence and without the possibility of freedom. Now, however, despite these characteristics the human being was to regain this same high condition. Zarathustra was able to foresee by means of his clairvoyance that in the future of mankind's evolution it would be possible for a definite human personality to possess such a required astral body. He knew also that it would be impossible to find the spiritual sun powers on earth prior to this future age, but that it was possible for supersensible perception to behold them in the region of the spiritual sun. He was able to behold these powers when he directed his clairvoyant glance toward the sun, and he divulged to his people the nature of these powers that, for the time being, were to be found only in the spiritual world and that later were to descend to the earth. This was the proclamation of the sublime Sun or Light Spirit—the Sun Aura, Ahura Mazdao, Ormuzd. This Spirit of Light reveals Himself to Zarathustra and his followers as the Spirit who turns His countenance from the spiritual world toward mankind and who prepares the future within mankind. It is the Spirit who points to the Christ before His advent on earth, whom Zarathustra proclaims as the Spirit of Light. On the other hand, Zarathustra represents in Ahriman—Angra Mainju—a power whose influence upon the life of the human soul causes the latter's deterioration when it surrenders itself one-sidedly to it. This power is none other than the one previously characterized who, since the betrayal of the Vulcan mysteries, had gained especial domination over the earth. Besides the evangel concerning the Spirit of Light, Zarathustra also proclaimed the doctrine of the spiritual beings who become manifest to the purified sense of the seer as the companions of the Spirit of Light and to whom a contrast was formed by the tempters who appeared to the unpurified remnants of clairvoyance that was retained from the Atlantean period. Zarathustra strove to make clear to the prehistoric Persian how the human soul, as far as it was engaged in the activities and strivings of the physical-sensory world, was the field of battle between the power of the Light God and His adversary and how the human being must conduct himself so as not to be led into the abyss by this adversary but whose influence might be turned to good by the power of the Light God.

[ 105 ] A third post-Atlantean cultural period began with the peoples who, by participation in the migrations from Atlantis, had finally assembled in the Middle East and North Africa. Among the Chaldeans, Babylonians, Assyrians on the one hand and the Egyptians on the other, this culture was developed. Among these peoples the understanding for the physical world of the senses was evolved in a way different from that of the prehistoric Persians. They had developed, much more than others, the spiritual capacity that is the foundation for the ability to think, for intellectual endowment, which had come into existence since the last Atlantean epochs. It was the task of the post-Atlantean humanity to unfold in itself the soul faculties that could be gained through the awakened powers of thought and feeling that are not directly stimulated by the spiritual world, but come into existence by man's observation of the sense world, by becoming familiar with it, transforming it. The conquest of this physical-sensory world by means of these human faculties must be considered the mission of post-Atlantean humanity. From stage to stage this conquest advances. Although in ancient India the human being was directed toward this world by means of his soul state, he still considered this world an illusion and his spirit was turned toward the supersensible world. In contrast to this, there arose in the prehistorical Persian people the desire to conquer the physical world of the senses, but this was attempted, to a large measure, with the powers of soul that had remained as heritage of a time when man could still reach up directly into the supersensible world. In the peoples of the third cultural epoch the soul had lost to a large degree its supersensible faculties. It had to investigate the revelations of the spirit in the sensory surroundings and by means of discovery and invention of the cultural means, springing from this world, develop itself. Human sciences arose by means of research within the physical sense world into the spiritual laws standing behind it; human technique and artistic activities and the tools and instruments used to advance them were developed by recognizing the forces of this world and the need of employing them. For the human being of ancient Chaldea and Babylonia the sense world was no longer an illusion, but with its nature kingdoms, its mountains and seas, its air and water, it was a revelation of the spiritual deeds of powers standing behind these phenomena, whose laws he endeavored to discover. To the Egyptian the earth was a field of activity given to him in a condition which he had to transform through his own intellectual capacity, so that it bore the imprint of human power. Oracle establishments of Atlantis, originating chiefly from the Mercury oracle, had been transplanted into Egypt. There were, however, others also, for example, the Venus oracle. A new cultural germ was planted into what could thus be fostered in the Egyptian people through these oracle establishments. It originated with a great leader who had undergone his training within the Persian Zarathustra mysteries. He was the reincarnation of a personality who had been a disciple of the great Zarathustra himself. If we wish to adhere to a historical name, he may be called “Hermes.” By absorbing the Zarathustra mysteries he could find the right path on which to guide the Egyptian people. This folk, in earth life between birth and death, directed its mind to the physical sense world in such a way that although it could behold the spiritual world behind the physical only to a limited degree, it recognized in the physical world the laws of the spiritual world. Thus the Egyptian could not be taught that the spiritual world was a world with which he could become familiar on earth. But he could be shown how the human being would live in a body-free condition after death with the world of the spirits who during the earth period appear through their imprint in the realm of the physical-sensory. Hermes taught that to the degree the human being employs his forces on earth in order to act within it according to the aims of spiritual powers, it is possible for him to be united after death with these powers. Especially those who have been most zealously active in this direction during life between birth and death will become united with the exalted Sun Being—with Osiris. On the Chaldean-Babylonian side of this cultural stream the directing of the human mind to the physical-sensory was more marked than on the Egyptian side. The laws of this world were investigated and from the sensory counterparts perception was directed to the spiritual archetypes. The people, nevertheless, remained stuck fast in the world of the senses in many respects. Instead of the spirit of the star, the star itself, and instead of other spiritual beings, their earthly counterparts were pushed into the foreground. Only the leaders acquired really deep knowledge of the laws of the supersensible world and their interaction with the sense world. Here a contrast between the knowledge of the initiates and the erroneous beliefs of the people came into evidence more strongly than anywhere else.

[ 106 ] Quite different conditions prevailed in Southern Europe and Western Asia where the fourth post-Atlantean cultural epoch flourished. We may call this the Greco-Latin cultural epoch. In these countries the descendants of human beings of the most varied regions of the ancient world had gathered. There were oracle establishments that followed the example of the various Atlantean oracles. There were men who possessed, as a natural faculty, the heritage of ancient clairvoyance, and there were some who were able to attain to it with comparatively little training. In special places the traditions of the ancient initiates were not only preserved, but there arose worthy successors who trained pupils capable of raising themselves to exalted stages of spiritual perception. Simultaneously, these people bore the impulse in themselves to create a realm within the sense world that expressed in perfect form the spiritual within the physical. Beside much else, Greek art is a consequence of this impulse. One need only penetrate into the Greek temple with spiritual vision to recognize that in such a marvel of art the physical material is transformed by the human being in such a way that every detail is an expression of the spiritual. The Greek temple is the “dwelling place of the spirit.” In its forms is to be seen what otherwise only the spiritual vision of supersensible perception can recognize. A Zeus or Jupiter temple is shaped in such a way that for the physical eye it represents a worthy abode for what the guardian of the Zeus or Jupiter initiation perceived with the spiritual eye. Thus it is with all Greek art. In mysterious ways the wisdom of the initiates poured into poets, artists, and thinkers. In the cosmogonies of the ancient Greek philosophers we find again the mysteries of the initiates in the form of concepts and ideas. The influence of spiritual life and the mysteries of the Asiatic and African centers of initiation flowed into these peoples and their leaders. The great Indian teachers, the companions of Zarathustra, and the adherents of Hermes had trained their pupils. These or their successors now founded initiation centers in which the ancient knowledge was revived in a new form. These are the mysteries of antiquity. Here the pupils were prepared to reach states of consciousness through which they were able to attain a perception of the spirit world.⁸ From these initiation centers wisdom flowed to those who fostered spiritual impulses in Asia Minor, in Greece, and Italy. (In the Greek world the important initiation centers of the Orphic and Eleusinian mysteries arose. In the Pythagorean school of wisdom the after-effects of the great doctrines and methods of the wisdom of primeval ages appeared. In his wide journeying Pythagoras had been initiated into the secrets of the most varied mysteries.)

[ 107 ] The life of man between birth and death—in the post-Atlantean age—had, however, its influence also upon the body-free state after death. The more the human being turned his interest toward the physical-sensory world, the greater was the possibility of Ahriman penetrating into the soul during earth life and of his retaining power beyond death. Among the peoples of ancient India this danger was still insignificant, because they had, during earth life, felt the physical world of the senses to be an illusion. As a result, they were able to elude the power of Ahriman. The danger of the prehistoric Persian people was much greater, because in the life between birth and death they had turned their interest toward the physical world of the senses. They would have fallen prey to Ahriman to a high degree, had Zarathustra not through his teaching about the God of Light drawn attention in an impressive manner to the fact that behind the physical-sensory world there exists the world of the Spirits of Light. In proportion to the absorption into the soul of this visualized world by the people of the Persian culture did they escape from the clutches of Ahriman during earth life and likewise during the life after death, when they prepared for a new earth life. During earth life the power of Ahriman leads to the consideration of physical-sensory existence as the only one, thus barring all outlook into the spiritual world. In the spiritual world this power leads the human being to complete isolation, to concentration of all interests only upon himself. Human beings who at death are in the power of Ahriman are reborn as egotists.

[ 108 ] At present we are able in spiritual science to describe life between death and a new birth as it is when the Ahrimanic influence has been overcome to a certain degree. In this way it has been described by the writer of this book in other writings and in the first chapters of this book, and thus it must be described in order to make plausible what the human being can experience in this state of existence when he has gained the true spiritual perception of what really exists. Whether the individual experiences it to a greater or lesser degree depends on his victory over the Ahrimanic influence. Man approaches more and more what is possible for him to be in the spiritual world. How this degree of attainment can be impaired by other influences must here be held clearly in mind in considering the path of human evolution.

[ 109 ] It was the task of Hermes to see that the Egyptians prepared themselves during earth life for companionship with the Spirit of Light. Since, however, during that time human interests between birth and death were already shaped in such a way that it was possible only to a slight degree to penetrate the veil of the physical-sensory, the spiritual perception of the soul remained also clouded after death. The perception of the world of light remained dim.—The veiling over of the spiritual world after death reached a climax for the souls who entered the body-free state from an incarnation in the Greco-Latin culture. During earth life they had brought the culture of the sensory-physical existence to full flower, and they had thus doomed themselves to a shadow existence after death. The Greek, therefore, felt that his life after death was only a shadow-like existence; and it was not mere empty talk but the feeling for truth when the hero of that age, turning toward the sense world, says, “Rather a beggar on earth than a king in the realm of the shades.” This was still more evident among those Asiatic peoples who also in their reverence and adoration had only directed their gaze toward the sensory counterparts instead of toward the spiritual archetypes. During the time of the Greco-Latin cultural period a large part of mankind was in the condition here described. We can see how the mission of man in the post-Atlantean epoch, which consisted of his mastery of the physical sense world, had to lead of necessity to an estrangement from the spiritual world. Thus what is great on the one hand is of necessity connected with what is decadent on the other.—In the mysteries, the connection of the human being with the spiritual world was fostered. The initiates of these mysteries were able, in special states of the soul, to receive the revelations of this world. They were more or less the successors of the Atlantean guardians of the oracles. What was concealed through the impulses of Lucifer and Ahriman was unveiled to them. Lucifer concealed from the human being that part of the spiritual world that, without his cooperation, had poured into his astral body right up to the middle of the Atlantean epoch. If the ether body had not been partially separated from the physical, man would have been able to experience this region of the spirit world as an inner soul revelation. Because of the Luciferic impulse he could only experience it in special states of the soul. Then a spiritual world appeared to him in the vesture of the astral. The corresponding beings revealed themselves in shapes that bore only the higher members of human nature, and in these members they carried the astrally visible symbols of their special spiritual powers. Superhuman forms manifested themselves in this way. After the encroachment of Ahriman another kind of initiation was added to this one. Ahriman has concealed all that part of the spiritual world that would have appeared behind physical sense-perception, if his encroachment had not occurred after the middle of the Atlantean epoch. The initiates owed the revelation of this part of the spiritual world to the fact that they practiced in their souls all those faculties that the human being had acquired since that time to a degree far greater than the one required in order to gain the impressions of sensory-physical existence. Through it the spiritual powers lying behind the forces of nature were revealed to them. They were able to speak of the spiritual beings behind nature. The creative powers of the forces active in nature below the human being revealed themselves to them. What had continued to be active from the Saturn, Sun and the ancient Moon evolutions and had formed the human physical, ether, and astral bodies, as well as the mineral, plant, and animal kingdoms, formed the content of one type of mysteries. These mysteries were under Ahriman's influence. What had led to the development of sentient, intellectual, and consciousness soul was revealed in a second type of mystery. What, however, was only possible to be prophesied by the mysteries was that in the course of time a human being would appear with an astral body in which, despite Lucifer, the light world of the Sun Spirit would become conscious through the ether body without special soul states. And the physical body of this human being must be of such a nature that that part of the spiritual world would be manifest to him that Ahriman is able to conceal up to the time of physical death. Physical death cannot change anything for this human being during life; that is to say, physical death cannot have any power over him. In such a human being the ego manifests in such a way that the physical life contains at the same time the whole spiritual life. Such a being is the bearer of the Spirit of Light, to Whom the initiate lifts himself in a twofold way, either by being led to the spirit of the super-human or to the being of the powers of nature in special states of the soul. Since the initiates of the mysteries predicted that such a human being would appear in the course of time, they were the prophets of Christ.

[ 110 ] As special prophet in this sense, a personality arose in a people that through natural heritage bore within itself the characteristics of the peoples of the Middle East and, through education, the teachings of the Egyptians; these people were the Israelites. The prophet was Moses.. So many influences of initiation had entered the soul of Moses that in special states of consciousness the spiritual being who had assumed, in the normal course of Earth evolution, the role of molding human consciousness from the moon, manifested himself to him. In thunder and lightning Moses recognized not only the physical phenomena, but the manifestations of the spirit just described. At the same time, however, the other kind of mysteries had affected his soul to such a degree that he perceived in astral visions how the super-human spirit becomes human through the ego. Thus the Being Who had to come revealed Himself to Moses from two directions as the highest form of the Ego.

[ 111 ] With Christ there appeared in human form what the high Sun Being had prepared as the exalted paragon of earthly man. With this appearance all mystery wisdom had in a certain regard to assume a new form. Previously this wisdom existed exclusively in order to enable the human being to bring himself to a soul state that allowed him to behold the kingdom of the Sun Spirit outside of earthly evolution. Now mystery wisdom was allotted the task of making the human being capable of recognizing the Christ Who had become man, and from this center of all wisdom to understand the natural and spiritual world.

[ 112 ] At the moment in the life of Christ Jesus, when His astral body contained everything that the Luciferic impulse can conceal, He assumed His mission as teacher of mankind. From this moment onward the aptitude was implanted in human earth evolution for receiving the wisdom through which the physical earthly goal can by degrees be attained. At the moment when the event of Golgotha was accomplished, the other aptitude was injected into mankind by which it is possible to turn the influence of Ahriman to good. Henceforth the human being is able to carry with him out of life through the portals of death what releases him from isolation in the spiritual world. The event of Palestine is not only the center of the physical evolution of mankind, but it is also the center of the other worlds to which the human being belongs. When the “Mystery of Golgotha” was accomplished, when “Death on the Cross” was suffered, the Christ appeared in the world in which souls tarry after death, and in that region He set bounds to the power of Ahriman. From this moment the realm that was named by the Greeks the “kingdom of the shades” was illuminated by that spiritual lightning flash that showed its inhabitants that henceforth light would again appear in it. What was attained through the Mystery of Golgotha for the physical world threw its light into the spiritual world.—Thus the post-Atlantean human evolution was, up to this event, an ascent for the physical world of the senses, but it was at the same time a descent for the spiritual. Everything that flowed into the world of the senses poured forth from what had already existed in the spiritual world from primeval ages. Since the Christ event, human beings who elevate themselves to the Christ mystery are able to carry with them into the spiritual world what they have acquired in the sense world. It flows back again from the spiritual world into the earthly-sensory world by human beings bringing back with them into reincarnation what the Christ impulse has become for them in the world of spirit between death and rebirth.

[ 113 ] What the Christ event bestowed upon mankind's evolution acted within it like a seed. The seed can ripen only gradually. Only the very smallest part of the new wisdom's profundity has penetrated physical existence up to the present. This existence stands just at the beginning of Christian evolution. During the succeeding centuries that have elapsed since that event, Christian evolution has been able to unveil only as much of Its inner nature as human beings, peoples, were capable of receiving, were capable of absorbing with their mental capacities. The first form into which this knowledge could be poured may be described as an all-encompassing ideal of life. As such it opposed what in the post-Atlantean humanity had fashioned itself as modes of life. We have already described the conditions that prevailed in the evolution of mankind since the repopulation of the earth in the Lemurian age. The human beings, as to their soul nature, may thus be traced back to various beings who, returning from other worlds, incarnated in the bodily descendants of the ancient Lemurians. The various human races are a result of this fact, and, in consequence of their karma, the most varied life-interests appeared in the reincarnated souls. As long as the after-effects of all this prevailed, the ideal of a “common humanity” could not exist. Mankind proceeded from a unity, but Earth evolution up to the present has led to differentiation. In the Christ-concept an ideal is given that counteracts all differentiation, for in the human being Who bears the name of Christ live also the forces of the exalted Sun Being in Whom every human ego finds its origin. The Israelites felt themselves still as a folk, the human being as a member of this folk. At the outset the fact that in the Christ Jesus lives the ideal man Who is not touched by the conditions of separation was only comprehended in thought, and Christianity became the ideal of an all-encompassing brotherhood. Disregarding all separate interests and separate relationships, the feeling arose that the inmost ego of every human being has the same origin. (Alongside all earthly forefathers the common father of all human beings appears. “I and the Father are One.”)

[ 114 ] In Europe in the fourth, fifth, and sixth centuries A.D. a cultural age was prepared that began in the fifteenth century and still continues today. It was gradually to replace the fourth, Greco-Latin, period. It is the fifth post-Atlantean culture period. The peoples, which after various migrations and most manifold destinies had made themselves pillars of this age, were descendants of those Atlanteans who had had the least contact with what had occurred in the meantime in the four preceding cultural epochs. They had not penetrated into the regions in which the cultures in question took root, but they had in their way continued the Atlantean cultures. There were among them many people who had preserved to a high degree the heritage of the ancient dreamlike clairvoyance, the intermediate state between waking and sleeping already described. Such individuals were acquainted with the spiritual world through their own experience and were able to communicate what takes place in that world to their fellow-men. A treasure house of narrative about spiritual beings and spiritual events was built up. The treasures of folk fairy tales and myths arose originally from such spiritual experiences. For the dreamlike clairvoyance of many people lasted right on into times not far removed from our present day. There were other human individuals who had lost their clairvoyance but who acquired the faculties of perception in the sensory-physical world through feelings and sensations that corresponded to these clairvoyant experiences. Here, also, the Atlantean oracles had their successors. There were mysteries everywhere. In these mysteries, however, the kinds of secrets of initiation were predominantly developed that led to the revelation of the region of the spirit world that Ahriman keeps concealed. It is the spiritual powers behind the forces of nature that were revealed in these mysteries. In the mythologies of the European nations are contained the remnants of what the initiates of these mysteries were able to communicate to human beings. These mythologies, however, contained also the other concealed wisdom, although in less complete form than it was contained in the Southern and Eastern mysteries. Superhuman beings were also known in Europe. Yet they appeared in a state of constant strife with the companions of Lucifer. The God of Light was proclaimed, but in such a form that it was impossible to say whether He would overcome Lucifer. But as a compensation for this, the future Christ form shone also into these mysteries. It was proclaimed that His kingdom would replace the kingdom of the other God of Light. (All myths about the Twilight of the Gods—the Gotterdammerung—and similar events have their origin in this knowledge of the European mysteries. Such influences caused a cleavage in the soul of the human beings of the fifth cultural epoch that still continues on into the present and shows itself in the most manifold phenomena of life. The soul did not preserve from ancient times the urge toward the spirit so strongly that it would have been able to retain the connection between the spirit and sense worlds. It retained it merely in the development of its feelings and sensations, but not, however, as a direct perception of the supersensible world. On the other hand, the attention of the human being was directed more and more toward the world of the senses and its control. The powers of the intellect that awoke in the last part of the Atlantean epoch, all the forces in the human being of which the physical brain is the instrument were developed for the sense world and for its knowledge and control. Two worlds, so to speak, developed in the human breast. One is turned toward sensory-physical existence, the other is receptive to the revelation of the spiritual in order to penetrate it through feeling and sensation, but without perceiving it. The tendencies toward this cleavage of the soul were already present when the teaching of Christ streamed into the regions of Europe. This evangel of the spirit was received into human hearts, penetrated sensation and feeling, but could not find the connection with what the intellect, directed toward the senses, explored in the physical-sensory existence. What we know today as the contrast of outer science and spiritual knowledge is but a consequence of this fact. The Christian mysticism of Eckhardt, Tauler, and others, is a result of the permeation of feeling and sensation with Christianity. The science of the sense world and its results in life are the consequences of the other side of the soul's capacities. We owe the progress in the field of outer material culture entirely to this separation of capacities. Because the human faculties that have the brain as their instrument turned one-sidedly to physical life, they were able to attain to the increase in power that made possible modern science and technology. This material culture could originate only among the nations of Europe, for they are the descendants of Atlantean ancestors who developed the tendency for the physical sense world into faculties only when this tendency had attained a certain maturity. Previously these descendants let it slumber, and they were nourished by the heritage of Atlantean clairvoyance and the communications of their initiates. While outwardly spiritual culture had yielded only to these influences, the sense for the material domination of the world gradually matured.

[ 115 ] At present, however, the dawn of the sixth post-Atlantean cultural period already proclaims itself. For what is to arise in human evolution at a certain time begins to ripen in the preceding age. What is already able to show its beginnings at present is the discovery of the link that unites the two impulses in the human breast: material culture and life in the world of the spirit. For this purpose it is necessary that the results of spiritual perception are comprehended, and also that the manifestations of the spirit are recognized in the observations and experiences of the sense world. The sixth cultural epoch will bring the harmony between these two impulses to complete development. With this, the considerations of this book have advanced to a point where they can pass over from a view of the past to one of the future. It is, however, better if this view is preceded by a consideration of the knowledge of the higher worlds and of initiation. Then we shall have an opportunity to present briefly this view of the future, as far as this is possible within the framework of this book.

• 1. The term “spiritual science,” as is apparent from the context, is here synonymous with the terms “occult science” and “supersensible knowledge.”
• c5. In certain chapters of this book it has been indicated how the world of man and the human being himself pass through the states that have been designated by the names Saturn, Sun, Moon, Earth, Jupiter, Venus, Vulcan. Indications have also been given concerning the relationship between human evolution and celestial bodies co-existing with the earth, such as Saturn, Jupiter, Mars, and so forth. These latter celestial bodies naturally go through their evolution also. In the present age they have reached a stage in which their physical parts are shown to perception as what is called in physical astronomy Saturn, Jupiter, Mars, and so forth. If now, in the sense of spiritual science, the present Saturn is studied, it shows itself, so to speak, as a reincarnation of ancient Saturn. It has come into existence because, before the separation of the sun from the earth, certain beings were present who were unable to participate in this separation, since they had absorbed into themselves so many of the characteristics belonging to the Saturn state that they could not abide in an environment where especially the sun characteristics were unfolded. The present Jupiter has arisen, however, through the presence of beings who possessed characteristics that can only unfold on the future Jupiter of general cosmic evolution. An abode came into existence for them in which they are able to anticipate this future evolution. Similarly, Mars is a celestial body on which beings dwell who have passed through the Moon evolution in such a way that the earth could offer them no further advancement. Mars is a reincarnation of the ancient Moon at a higher stage. The present Mercury is the dwelling place of beings who, by having developed certain earth characteristics in a form higher than it can occur on this earth planet, are in advance of the evolution of the Earth. In a similar way the present Venus is a prophetic anticipation of the future Venus state. From all this we are justified in choosing the designations for the states that have preceded the Earth and that will follow it from their present representatives in the cosmos. It is self-evident that there will be many objections to what has been brought forth here by those who wish to subject the paralleling of the supersensibly perceived Saturn, Sun and other cosmic states of evolution with the similarly named physical celestial bodies to the judgment of an intellect trained in outer observation of nature. But just as it is possible, by means of mathematical concepts, to place the solar system before the soul as an image of time-space occurrences, so is it possible for supersensible cognition to permeate the mathematical picture with a soul content. Then it takes on a form that justifies the above indicated parallels. This permeation with a soul content is a natural consequence of the further application of a strictly natural scientific mode of observation. This latter mode of observation limits itself at present to seeking a reciprocal relationship between the solar system and the earth according to purely mathematical-mechanical concepts. By doing so, the natural science of the future will of itself be driven to concepts that will extend the idea of a mechanical cosmos to one endowed with soul. To show—which could very well be done—that such an extension ought already to occur on the basis of modern natural scientific concepts would require the writing of another book. Here the matter in question can only be indicated; as a consequence, this indication is exposed to misunderstandings of one sort or another. The disagreement of spiritual science with natural science is often only apparent, because the latter science still refuses at present to form thoughts that are not only demanded by supersensible cognition but also, in truth, by a cognition that adheres strictly to the physical-sensory. An unprejudiced observer is able to see everywhere in the results of modern natural scientific observation allusions to other fields of purely physical-sensory observation, which will have to be investigated in the future in a purely natural scientific manner and which will show that what supersensible perception reveals is completely verified by a physical observation of nature insofar as supersensible cognition is concerned with those supersensible cosmic occurrences to which physical-sensory manifestation corresponds.
• 2. In order to make clear the difference between the designations of the Planetary Evolutions and our present planetary bodies, which bear the same names, the following system has been worked out. Saturn, Sun, Moon, Earth, Jupiter, Venus, Vulcan printed in italics with initial capitals designate the great cosmic planetary cycles of evolution. In the Sun evolution, after the separation of the main cosmic body into two parts, the designation is Sun and Saturn, spelt with initial capitals, but not with italics. In the Moon evolution, when a separation takes place, the remaining main body is spelt Moon, with an initial capital, the separating planetary sun is spelt with small letter. In the Earth evolution, the separated planetary bodies are spelt as is customary, that is, the planets Saturn, Jupiter, Mars, Venus, Mercury with initial capitals; sun, moon, earth with small letters. (Tr.)
• 3. Instead of saying, “Saturn was surrounded by an atmosphere,” a precise mode of speech, in order to express exactly the inner experience of spiritual research, would have to say, “In becoming conscious of Saturn by means of supersensible cognition, this consciousness is confronted by a Saturn atmosphere,” or, “by beings of this or that sort.” The use of the expression: “this or that is present,” must be permitted, for this is also the usage employed for the actual soul experience in sensory perception, but we are obliged to keep this in mind in the following exposition; it already follows from the context.
• 4. The early stage of our present sun, now spelt with small s. (Tr.)
• 5. Earth spelt thus, with a capital E, means the cosmic body containing the moon and other planets after the sun separation. (Tr.)
• 6. The early stage of our present moon, hereafter spelt with small m. (Tr.)
• 7. The early stage of our present earth, hereafter spelt with a small e. (Tr.)
• 8. More detailed descriptions of these mysteries of antiquity are to be found in my book, Christianity as Mystical Fact. More on this subject is given in the last chapter of this book.

[ 1 ] We have seen from the foregoing chapters that the being of man is built up of four members: physical body, life-body, astral body, and the bearer of the Ego. The I or Ego of man works in the three other members and transforms them. Through this transformation arise at a lower stage sentient soul, intellectual soul and spiritual soul, while at a higher stage of man's existence Spirit-Self, Life-Spirit and Spirit-Man are evolved. These several members of man's nature stand in the most varied relations to the whole Universe. Their evolution is connected with the evolution of the Universe, and by a study of the latter we can gain insight into the deeper secrets of the being of man.

[ 2 ] It can easily be seen that the life of man is related in many different directions to the environment, to the dwelling place wherein he evolves. External science has already by its own recognized facts and data been driven to the conclusion that the Earth—this dwelling-place of man in the widest sense of the word—has itself undergone evolution. It can tell us of conditions that once prevails in the Earth, where man in his present form did not yet exist upon our planet, and can then go on to show how humanity has evolved, slowly and gradually, from quite simple conditions of civilization to those that obtain today. Thus has external science too been led to the idea that there is a connection between the evolution of man and that of the heavenly body on which he lives—the Earth.

[ 3 ] Spiritual science¹ traces this connection by means of a cognition that derives its facts from a perception that has been quickened by the spiritual organs. It follows man back on the path of his development, and perceives how the real, inner, spiritual being of man has passed through a succession of lives upon this Earth; and as it continues to pursue these researches, it arrives at length at a far distant point of time, when the inner being of man first entered upon an outward life (in the present-day meaning of the word.) It was in that earliest earthly incarnation that the I or Ego first began its activity within the three bodies—astral body, life-body and physical body; and it took with it, on into the life that followed, the fruits of this activity.

[ 4 ] When we go back in the way thus indicated, we become aware that at that distant point of time the Ego finds the Earth in a condition wherein the three bodies of man are already evolved and have a certain connection with one another. Now for the first time the Ego unites with the entity that consists of these three bodies, and from this point onwards partakes in their further evolution. Hitherto, they have been evolving without a human Ego and have in this way reached the stage at which the Ego finds them.

[ 5 ] Spiritual science must go still further back with its researches if it would find an answer to the question: How did the three bodies reach a stage of evolution such as enabled them to receive into themselves an I, and then too to the further question: How did the I itself come into being and how did it acquire the ability to work within the bodies?

[ 6 ] An answer to these questions is possible only by tracing the rise an devolution of the Earth-planet itself in the light of spiritual science. By means of such research we arrive at a beginning of this Earth-planet. The mode of thought which builds on the facts of the physical senses alone, cannot pursue its inferences far enough to deal at all with this beginning of the Earth. There is a theory which, by inferences of this kind, arrives at the result that all the substance of the Earth has evolved from a primeval nebula. There is no occasion for us to enter her into a discussion of such ideas as this. For spiritual research as to consider not merely the material processes of Earth evolution, but before all the spiritual causes which lie behind all matter and substance. If we see before us a man in the act of lifting up his hand, this can start us on two different lines of thought. We may investigate the mechanism of the arm and of the remained of the body with the intention of describing how the action takes place as a purely physical process. But we can also direct our mind's eye to that which is going on in the man's soul and constitutes his motive for lifting up his hand. In a similar way the scientist trained in spiritual perception sees spiritual processes behind all the processes of the world of the physical senses. For him, all the changes in the material nature of the Earth-planet are manifestations of spiritual forces which are there behind the material. And as his spiritual observation reaches farther and farther back in the Earth's life, he comes at length to a point in evolution where the material first begins to be. The material evolves out of the spiritual; until then, the spiritual alone existed. By the exercise of spiritual observation we perceive the spiritual, and note how, as time goes on, it partially condenses, so to speak, to the material. We watch this taking place and, but that the process is on a higher level, it is very much as though we might be looking at a vessel filled with water, where by a finely regulated cooling process, lumps of ice were gradually taking shape. We see the ice condense out of what was water through and through. Similarly, by spiritual observation we can trace how the material things, events and entities condense, as it were, out of a previous existence which was spiritual through and through.

Thus the Earth-planet has evolved out of a cosmic spiritual entity. Everything material connected with the planet has condensed out of what was once united with it spiritually. But we must not imagine that a time ever came when all spiritual being had been transformed into material. That which confronts us in the latter is never more than part of the original and spiritual. Even throughout Earth's material evolution, the spiritual always remains the guiding and directing principle.

[ 7 ] It stands to reason that the way of thought which would hold fast to the physical, sense-perceptible processes alone—and to what the intellect is able to infer from these—can say nothing whatever about the spiritual of which we are here speaking If a being could exist, endowed with senses to perceive only the ice and not the finer state of water from which the ice on cooling separates itself, then for such a being the water would not be there; he could perceive nothing of it until some of it was changed into ice. So too for the man who will admit only what presents itself to the physical senses, the spiritual which underlies the earthly processes must ever remain hidden. And if form the physical facts that he perceives today he is able to form correct conclusions as to earlier conditions of the planet, he will still reach back only to that evolutionary point where the spiritual began its partial condensation to the material. His mode of thought will not perceive the spiritual that preceded that process, any more than it can perceive the spiritual substance which even now holds sway, invisibly, behind the world of matter.

[ 8 ] Not until the later chapters of this book will it be possible to speak of the paths whereby man attains the faculty to look back, in spiritual perception, to the earlier conditions of the Earth with which we are now dealing. Suffice it for the moment to point out that for spiritual research the facts of the most distant early times are not obliterated. When a creature has come into bodily existence, its bodily nature are not obliterated in the same way. They leave behind their traces, nay their exact images, in the spiritual foundation of the world. And if we are able to raise our faculty of perception and look through the visible world to the invisible, we arrive at length at a point where we have before us what may be compared to a mighty spiritual panorama wherein all the past events of the world are displayed. These abiding traces of all spiritual happenings may be called the “Akashic Records,” denoting as “Akasha-essence” that which is spiritually permanent in the world process, in contrast with the transient forms. Here once again it must be emphasized that researches in the supersensible realms of existence can only be made with the help of spiritual perception—that is to say, as regards the region we are now considering, by actual reading of the Akashic Records. Nevertheless here too, what has been said already in similar connections holds good: to investigate and discover the supersensible facts is possible only by supersensible perception; once found however, and communicated in the science of the supersensible, these facts can be understood with man's ordinary faculty of thought. There must only be the readiness to approach the subject with an open mind In the following pages the evolutionary conditions of the Earth according to the science of the supersensible will be communicated. The transformations of our planet will be followed down to the state of life in which it is today. Let anyone consider what he has before him today in pure sense-perception, and then give his attention to what supersensible knowledge tells of how this present has evolved from the primeval past. If he be truly open-minded, he will then be able to say to himself: In the first place, what this science tells is inherently logical; secondly if I assume the truth of what is communicated from supersensible research, I find I can understand how it is that things have eventually come to be such as they appear before me now.

The use of the word “logical” in this connection does not of course imply that errors in logic can never be contained in any particular statement from supersensible research. We are using the term here in no other way than it is used in ordinary life in the physical world, where logicality of statement is universally demanded—although some individual describing a particular set of facts may now and again be guilty of mistakes in logic. The situation is just the same in supersensible research. It may even happen that an investigator, able to perceive in supersensible domains, stumbles into errors in respect of logical description, and that a man who does not himself perceive supersensibly but has a good reasoning faculty, is subsequently able to correct him. As logic, however, no objection can be raised against the logic that is applied in supersensible research. Nor should it be necessary to emphasize that exception can never be taken to the facts themselves on merely logical grounds. Just as in the realm of the physical world one can never prove by logic whether or no a whale exists, but only by inspection, so it is with supersensible facts; they can be apprehended by spiritual perception and by that alone.

If cannot, however, be sufficiently stressed that for the student of supersensible realms it is a necessity, before he tries to approach the spiritual worlds with his own perception, to make sure that he is doing so from the right standpoint—the standpoint, that is, that he can reach through the above-mentioned logic and—what is no less important—through having come to recognize that, assuming the statements of Occult Science to be correct, the world wherever it is revealed to the senses appears intelligible. In effect, all conscious experience in the supersensible world remains uncertain, nay dangerous, a kind of groping in the dark, if the student disdains to undergo this preparation. And it is for this reason that the present book, before dealing with the actual path to supersensible knowledge, will communicate first the supersensible facts of Earth evolution.

One other point needs to be borne in mind in this connection. Someone who with pure thinking finds his way into what supersensible knowledge has to relate, is by no means in the same position as a man who listens to an account of some physical process which he is unable to witness for himself. Pure thinking is itself already a supersensible activity. True, inasmuch as it belongs to the life of sense, it cannot of itself take us to the supersensible events. But when applied to the supersensible events that are told out of supersensible perception, pure thinking does of itself grow into the supersensible world. Indeed one of the very best ways to attain perception of one's own in supersensible domains, is to grow into the higher world by thinking over what supersensible knowledge communicates. For with this way of entry the greatest clarity is ensured. Hence a certain school of spiritual-scientific research regards pure thinking as the soundest kind of first step in any spiritual-scientific training.

It will be readily understood that this book cannot set out to show, in connection with every detail of the Earth's evolution as perceived in the spirit, how the supersensible finds again and again its confirmation in the outwardly manifest. This certainly was not implied when we said that the hidden can everywhere be shown and proved in its manifest effects. Rather did we mean that everything man meets in life can become clear and intelligible to him, step by step, if he will but place the manifest events into the light that is made possible for him by Occult Science. Only in a few characteristic instances will reference be made in these pages to the confirmation of the hidden in the manifest, in order to show by a few examples how it is possible to find on every hand such confirmation in the practical pursuit of life, have we but the will to do so.

[ 9 ] Following back the evolution of the Earth with spiritual-scientific research, we come to a spiritual condition of our planet. If however we pursue the investigation still further, we find that this spiritual has already been in a kind of physical embodiment before. That is to say, we encounter a past physical planetary condition which afterwards became spiritual and then, becoming material once more, was at length transformed into our Earth. Our Earth thus appears as the re-embodiment of a primeval planet. But spiritual science is able to go even further back, and as it does so it finds the whole process repeated again twice over. Thus our Earth has passed through three previous planetary conditions, with intermediate states of spiritualization in between. The physical proves to be more and more fine and delicate, the farther back we trace the Earth's embodiment.

[ 10 ] Against the descriptions that will now follow it may quite naturally be objected: How can any reasonable person entertain the postulate of world-conditions so immeasurably remote? The answer is, that to a man who can look with understanding at the spiritual that is there now, hidden within what is manifest to the senses, insight also into former sates of evolution, however distant, cannot appear essentially impossible. If we do not recognize the hidden spiritual existence that is around us even at the present time, then it will indeed be meaningless to speak of an evolution such as is here in mind. But once we are able to recognize the presence of the spiritual here and now, we shall find the earlier condition given or implied in the immediate vision of the present, just as the condition of the one-year-old infant is implied in the appearance of a man of fifty. Yes, someone may say, but in this instance we have among us, beside people of fifty, children of a year of—and all the intermediate stages too. That is quite true; but the same is also true of the evolution of the spiritual to which we here refer. Anyone possessing clear insight and discrimination will recognize that a complete observation of the present—which will necessarily include its spiritual part too—cannot but perceive there also are evolutionary conditions of the past, preserved side by side with those stages of existence which have reached the present evolutionary level. Just as children of a year old are present side by side with men and women of fifty, so within all that goes on upon Earth at the present time we can still behold primordial happenings, if only we are able to hold distinct from one another the diverse stages of evolution.

[ 11 ] Man, in the form and figure in which he is now evolving, does not emerge until the fourth of the above planetary embodiments—the Earth proper. The essential feature of man's present form is that he consists of the four members: physical body, life-body, astral body and Ego. This form however could not have emerged at all, had it not been prepared by the preceding facts of evolution. The preparation took place through the gradual evolution, during the earlier planetary embodiment, of beings who had already three of the four members of the present human being, namely physical body, life-body and astral body. These beings, whom we may call in a certain respect the ancestors of man, had as yet no I, but they evolved the other three members and the mutual connections of these three up to the point where they were ripe, subsequently to receive the I. Thus on the preceding embodiment of the planet, man's ancestor had reached a certain degree of maturity in three members. With this he passed into the state of spiritualization, out of which the new planetary condition—that of the Earth—subsequently arose. In this Earth were contained, like seeds, the thus far matured ancestors of man. By undergoing entire spiritualization and re-appearing in a new form, the planet could give the seeds it contained within it, with their physical body, life-body and astral body, not only the opportunity to evolve again up to the height which had been theirs before, but the further possibility, having attained this height, to go beyond it by receiving in addition the I. Earth evolution falls accordingly into two parts. In the first the Earth appears as a re-embodiment of the earlier planetary condition, although by virtue of the spiritualized condition it has meanwhile undergone, this recapitulation represents a higher stage than that of the former embodiment. Within it the Earth contains the seeds of the ancestors of man which have come from the earlier planet. To begin with, the seeds evolve up to the level on which they were before. When they have reached it, the first period is at an end. And now, since its own evolution is at a higher stage, the Earth can bring the seeds also to a higher level; it can make them capable of receiving the I. Thus the second period of Earth evolution is characterized by the unfolding of the I in physical body, life-body and astral body.

[ 12 ] Through Earth evolution man is thus lifted a stage higher in his development. Now this was also the case in the former planetary embodiments. For something of the human being was already in existence on the very first of these. In order therefore to come to a clear understanding of man's present nature, we have to trace his evolution back to the far primeval past—to the above-mentioned first planetary embodiment. In supersensible research this first planetary embodiment may be called Saturn, the second may be designated Sun and the third, Moon; the fourth is the Earth. One thing, however, must be strictly borne in mind in regard to these designations. They must not, to begin with, be associated in any way with the identical names as applied to the members of our present solar system. “Saturn,” “Sun” and “Moon” are here intended simply as the names for past evolutionary forms which the Earth has gone through. As to the relation of these pristine worlds to the heavenly bodies that constitute our present solar system—that will emerge in the further course of our studies. Then too the reason for the choice of the names will become evident.

[ 13 ] The conditions on the four planetary embodiments will now be described. It can only be done in merest outline; for the events, the Beings and their destinies were truly no less manifold on Saturn, Sun and Moon than they are on Earth itself. Attention will be drawn to a few characteristic features that can help to illustrate how the present conditions of our Earth have evolved out of the former ones. The farther we go back in evolution, the less will the conditions be found to resemble those of the present time. Yet they can only be described by resorting to ideas and images derived from present conditions. Thus when we speak in this connection of light, warmth and the like, it must not be forgotten that what is thus referred to is not precisely the same as what we now call light and warmth. The notation is justified nevertheless, for the observer in the supersensible perceives in the earlier stages of evolution something from which the present light, warmth, etc. have come to be. And anyone who carefully follows the descriptions will be well able to gather, from the whole context into which things are placed, the kind of conceptions he will need in order to have pictures and images that truly convey the character of the events that took place in those remote ages of the past.

[ 14 ] The difficulty is, however, undeniably great for those planetary conditions which precede the Moon embodiment. For the conditions of the Moon period still show a certain likeness to those of the Earth, and in attempting to describe them these similarities with the present day give one a point of contact and enable one to express in clear ideas what has been supersensibly perceived. It is a very different matter when we come to describe the Saturn and Sun evolutions. What confronts the clairvoyant observer here is as different as possible from the things and beings that now belong to the horizon of man's life. This makes it exceedingly difficult even to bring the corresponding facts into the domain of the supersensible consciousness at all. But since the present human being cannot be understood without going back to the Saturn state, some description of it must none the less be given. And the description will not be misunderstood if it is borne in mind that the difficulty exists, and that many of the things here said are to be taken not so much as an exact description but more as a hint and indication of the facts.

[ 15 ] What has just been said, as well as what will be said in the following pages, might not unnaturally be held to contradict the statement made previously as to the persistence of the earlier conditions within the present. Nowhere, it might be said, is there a former Saturn, Sun or Moon condition existing side by side with the present Earth condition, still less a form of human being such as is here described as having existed in those earlier conditions. It is quite true: there are not Saturn, Sun or Moon men running about among Earth men in the way that little children of three run about among the men and women of fifty. But within the hum an being as he is on Earth these earlier conditions of mankind are indeed perceptible—supersensibly. To recognize that this is so, we need only have acquired a power of discernment extending to the full horizon of the facts of life. As the child of three is present beside the man of fifth, so are present, beside the alive and waking man of Earth, the corpse, the man asleep, and the dreaming man. Granted that these various forms of manifestation of man's being do not immediately reveal, as we see them before us, the several stages of his evolution, nevertheless clear and objective contemplation will behold in them the corresponding stages.

[ 16 ] Of the four present members of the human being the physical body is the oldest. Moreover it is the physical body which has attained the greatest perfection in its kind. Supersensible research shows that this member of the human being existed already in Saturn evolution. It is true, as will emerge in these descriptions, that the form it had on Saturn was utterly different from man's present physical body. The physical body of man as it is on Earth can only exist in its proper nature inasmuch as it is connected with a life-body, an astral body and an Ego, as has been described in earlier chapters of this book. On Saturn, there was ads yet no such connection. The physical body was passing through its first stage in evolution without a human life-body or astral body or Ego being incorporated in it. During Saturn evolution it was only maturing towards the stage of receiving a life-body, and before this could happen, Saturn had first to pass into a spiritual state and then be re-incarnated as the Sun. In the Sun embodiment of the Earth, what the physical body had become on Saturn unfolded once more, as from a seed. Only then could it be permeated with an etheric body. Through receiving into it an etheric body, its nature was changed: the physical body was raised to a second level of its perfection. A like thing happened during the Moon evolution when the ancestor of man, having evolved from Sun to Moon, received into himself the astral body. The physical body was thereby changed again; this time it was raised to a third level of perfection. The life-body too was changed; henceforth it stood upon its second level of perfection. On Earth, into the ancestor of man consisting now of physical body, life-body and astral body, the Ego was incorporated. Therewith the physical body reached its fourth degree of perfection, the life-body is third, the astral body its second; while the Ego even now is only at the first stage of its existence.

[ 17 ] If we really set out to consider man with an open mind, we shall have no difficulty in forming a right idea of the varying degrees of perfection of the several members. Compare, for example, the physical body with the astral in this respect. The astral body, it is true, being of the nature of “soul,” stands at a higher level in evolution than the physical; and when in future time the astral body has come to perfection, it will signify far more for man's whole being than the present physical body. Yet the latter in its kind has attained no mean height of development. Consider the structure of the heart, planned as it is in accordance with the highest wisdom! Or look at the miraculous structure of the brain; or at that of a single part only of some bone—the upper end of the thigh-bone, for example. We find there a network or scaffolding of tiny rods, arranged according to an inner principle. The structure of the whole is so compact as to produce with the minimum use of material the best possible effect at the joint-surfaces—the best distribution of friction, for example, hence affording the right kind of mobility. So do we fined in different parts of the physical body arrangements that give evidence of the working of a deep wisdom. And if we go on to observe the harmony that prevails in the co-operation of the parts within the whole, we shall surely agree that this member of the human being has reached a certain perfection of its kind. The fact that here and there seeming inefficiencies appear, or that disturbances in structure or in function can occur, is unimportant in comparison. Nay more, we can even find that such disturbances are in a sense only the necessary shadows cast by the light of a wisdom which is poured out over the organism as a whole.

And now compare with this the astral body as the bearer of joy and sorrow, of cravings and passions. How full of uncertainty it is in its joy and sorrow! What manifold cravings and passions work themselves out in it that are adverse to the higher aims of man, and are often meaningless! The astral body is only on the way to the achievement of that harmony and self-containedness which we see already before us in the physical. So too it could be shown how the etheric body in its kind proves more perfect than the astral body, but less so than the physical. And the same line of thought will show with no less certainty that the real kernel of man's being, namely the I or Ego, is now only at the beginning of its evolution. For how much has the Ego yet accomplished of its task, which is to transform the other members until these become a revelation of itself?

For one acquainted with spiritual science, the insight arrived at in this way by external observation is intensified by something else. It might well be argues that the physical falls a pretty to disease. Now spiritual science is able to show that a large proportions of illnesses are due to some fault or failing in the astral body being transmitted to the etheric, and, through the latter, disturbing the harmony of the physical body, which in itself is perfect. This deeper connection—which can here be no more than indicated—and with it the essential cause of many a disease, eludes that mode of science which would restrict itself to physical and sense-perceptible facts. More often than not, the connection is as follows. Injury to the astral body is followed by morbid symptoms in the physical, not in the same life in which the injury is done, but in a subsequent life. Consequently the laws that prevail here are significant only for those who are ready to admit the repetition of man's life on Earth. But even if one did not wish to concern oneself with these deeper realms of knowledge, common observation would reveal only too clearly that man gives himself up to cravings and enjoyments which undermine the harmony of the physical body. Now cravings, passions, enjoyment and the like have their seat not in the physical but in the astral body. In effect, the latter is in many respects still so imperfect that it can actually mar the perfection of the physical body.

Here again let it be emphasized that the connections indicated are by no means intended to prove the statements of spiritual science as to the evolution of the four members of man's being. The proofs are derived in every case from spiritual research, which reveals that the physical body has behind it a fourfold transformation to higher stages of perfection, and the other members less, as has been explained. It was only desired to point out that these communications from spiritual research are related to facts of which the consequences are even outwardly observable, in the degrees of perfection of physical body, life-body and the remaining members.

[ 18 ] If we would form an idea—pictorial, but approximating to reality—of the conditions during Saturn evolution, we must bear in mind that of the things and beings now belonging to the Earth and included in the mineral, plant and animal kingdoms of Nature, virtually nothing was in existence then. The beings of these three kingdoms arose only in later periods of evolution. Of the beings of the Earth which are physically perceptible today man alone was present at that time, and of him only the physical body. But even now there are, belonging to the Earth, not only the beings of the mineral, plant and human kingdoms, but other beings too, who do not manifest in physical corporeality. Such beings existed also in the Saturn evolution, and their activity upon the scene of Saturn resulted in the subsequent evolution of man.

[ 19 ] If we turn, first of all, with spiritual organs of perception, not to the beginning or end but to the middle period of evolution of the Saturn embodiment of the Earth, we find a condition consisting essentially of “warmth” alone. There is nothing to be found of gaseous or liquid, let alone of solid constituents. It is only in the later embodiments that these other states emerge. Let us assume that a human being with present-day sense-organs were to approach this Saturn as an observer. Of all the sense-impressions of which he is capable, nothing would meet him there, save the sensation of warmth. Imagine him approaching ever nearer and nearer. The most he would perceive as he reached it would be that the part of space occupied by Saturn was in a different warmth-condition from the remaining spatial environment. Nor would he find the Saturn space itself uniformly warm. Warmer and cooler portions would be alternating with one another in the most diverse ways. Along certain lines, radiant warmth would be perceived. Such lines would not simply go on and on in one direction; irregular figures would be arising from the differences of warmth. Thus he would have before him a kind of heavenly body, a being in the cosmos, inwardly organized and differentiated, appearing in manifold and constantly changing states, and composed of warmth alone.

[ 20 ] It will be difficult for man of today to imagine something that consists of warmth alone, for is not accustomed to recognize heat or warmth as existing in itself; he is accustomed only to perceive it in connection with hot or cold gaseous, liquid or solid bodies. To one who has entirely adopted the physical conceptions of our time it will appear senseless to speak of “warmth” in the way we have done. He may well reply that there are solid, liquid and gaseous bodies, but “heat” or “warmth” denotes no more than a condition pertaining to one or other of these three. When the smallest particles of a gas are in motion, he will say we perceive this motion as warmth, but where there is no gas there can be no such motion, therefore no warmth.

The researcher in spiritual science sees the matter differently. Warmth, to him, is something of which he can speak in the same sense as of a gas, or of a liquid or solid body. It is only a yet finer substance than gas. Moreover, to him the gas itself is none other than warmth condensed, in the sense in which a liquid is condensed vapor or a solid body condensed liquid. Thus the spiritual scientist speaks of warmth-bodies, just as he speaks of gaseous and vaporous bodies.

To follow the spiritual researcher into this sphere, it is only necessary to admit the existence of a perception belonging entirely to the soul. In the world that is presented to the physical senses, warmth undoubtedly appears as a condition of what is solid, liquid or gaseous. But this is no more than the external side of warmth, or we may say, its effect. And it is really of this effect of warmth alone that physicists speak, not of its inner nature. Let us try for once to look away from the warmth-effects that we receive from outside and fix out attention purely on the inner experience we have when we say the words: “I feel warm,” or “I feel cold.” It is this inner experience alone that can give an idea of what Saturn was in the above-described period of its evolution. We might have passed right through the part of space it occupied; there would have been no gas to exert pressure, no solid or liquid body from which impressions of light could be received. But at each point of space we should have felt, inwardly and without impressions from outside: “Here there is this or that degree of warmth.”

[ 21 ] In a heavenly body of this kind there are not the conditions for the animal, plant or mineral creation of our present world. (Hence it can hardly be necessary to remark that the suggested assumption could not possibly take place in fact. A man of the present day could not, just as he is, confront Old Saturn as an observer. The suggestion had only an explanatory purpose.)

The beings of whom supersensible cognition becomes aware when observing Saturn were at a very different stage of evolution from the present, sense-perceptible beings of the Earth. Beings appear there, to begin with, who had not a physical body like the body man has today. When “physical body” is spoken of, we must beware of thinking of man's present physical corporeality. For we have carefully to distinguish between physical body and mineral body. A physical body is one that is governed by the physical laws that are observable today in the mineral kingdom. The present physical body of man is not only governed by the physical laws; it is also permeated with mineral substance. On Saturn there can bas yet be no question of physical-mineral body of this kind. There, there is only a physical corporeality, governed by physical laws—which laws express themselves solely in warmth-effects. Thus the physical body on Saturn is a delicate, tenuous, ethereal body-of-warmth. And the entire Saturn consists of these warmth-bodies. They are the first beginnings of the present physical-mineral body of man, which has evolved out of the old warmth-body by receiving into it the gaseous, liquid and solid substances that developed only at a later stage.

Among the Beings who come before the supersensible consciousness in the moment when it is confronted by the Saturn stage of evolution, and of whom we may speak as dwellers upon Saturn in addition to man, there are for instance some who had no need of a physical body at all. On the other hand they had one member beyond the members of man's being. Man has the Spirit-Man as his highest member; these Beings have a still higher one, and between etheric body and Spirit-Man they have also all the other members that we find in man: astral body, Ego, Spirit-Self, and Life-Spirit. As our Earth is surrounded by an atmosphere, so too was Saturn, only with Saturn the atmosphere was of a spiritual kind.¹ For it consisted of Beings—those already mentioned, and other Beings too. And there was a continual interaction between these Beings and the warmth-bodies of Saturn. The Beings let down the members of their nature into Saturn's physical warmth-bodies. And while in these themselves there was no life, the life of the Beings that dwelt in their encircling sphere expressed itself in them. The warmth-bodies might indeed by compared to mirrors; only it was not the above-named Beings themselves that were mirrored in them, but their life-conditions. In Saturn itself one could not have discovered anything that was alive, and yet Saturn had a vivifying influence on its environment in the heavenly spaces, for it rayed back—sent back, as it were—an echo of the life which was sent down to it. The whole of Saturn appeared like a mirror of the heavenly life. Certain sublime Beings whose life Saturn rays back, may be called Spirits of Wisdom. (In Christian spiritual science they bear the name Kyriotetes, i.e. Dominions.) Their activity on Saturn does not be any means begin with the middle epoch of evolution which is here being described. Indeed in a certain sense it is by then already at an end. Before they could become conscious of the reflection of their own life, proceeding from the warmth-bodies of Saturn, they had first to make these bodies capable of bringing about such a reflection. Hence their activity began soon after the commencement of Saturn evolution, at a time when the Saturn corporeality was still chaotic substance which could not have reflected anything.

In setting out to contemplate this chaotic, undifferentiated substance, we have already transplanted ourselves in spiritual observation to the beginning of Saturn evolution. What can be observed there does not by any means bear the later character of warmth. To characterize it, we can only speak of a quality which may be compared to the human Will. Through and through, it is nothing else than Will. Here therefore we are dealing with a condition that is purely of the nature of the soul. If we look for the source of this Will, we find that it arises from the outpouring of sublime Beings who had, by stages scarcely to be even dimly divined, brought their evolution to such a height that when the Saturn evolution began, they were able to let Will pour forth from Their own being. When the outpouring has lasted for a certain time, the activity of the Spirits of Wisdom unites with the will, with the result that the Will, which up to now might be said to have no inherent properties of its own, gradually acquired the property of raying forth Life, raying it back into the heavenly spaces.

The Beings who find Their blessedness in pouring out Will at the beginning of Saturn may be called “Spirits of Will.” (In Christian esoteric science they are called the Thrones.)

When by the working together of Will and Life a certain stage of Saturn evolution has been reached, other Beings too begin to work. They also are in the surrounding sphere of Saturn. We may call them Spirits of Movement; in Christian terminology they are Dynamis or Mights. They have no physical body and no life-body; their lowest member is the astral body. When the Saturn bodies have attained the faculty of reflecting life, the life which is thus rayed back can become permeated with the properties which have their seat in the astral bodies of the Spirits of Movement. As a result, it appears as though expressions of emotion, feeling, and other soul-forces were being hurled out from Saturn into the heavenly spaces. The entire Saturn seems like a being that is ensouled, manifesting sympathies and antipathies. But these manifestations are not its own; they are but the reflection of the soul-activities of the Spirits of Movement.

When this too has lasted through a certain epoch, the activity of yet other Beings begins, whom we will call Spirits of Form. Their lowest member is also an astral body, but it is at a different stage in evolution from the astral body of the Spirits of Movement. The manifestations of feeling which the Spirits of Movement communicate to the life that is rayed back from Saturn are of a general kind, whereas the astral body of the Spirits of Form (in Christian language Exusiai or Powers) works in such a way that it seems as though manifestations are being hurled out into cosmic space from many single beings. The Spirits of Movement, we might say, make Saturn as a whole appear as an animate being endowed with soul. The Spirits of Form divide this life of Saturn into so many separate living entities, so that eventually it appears like a conglomeration of soul-beings.

Picture to yourself a mulberry or a blackberry, composed as it is of ever so many tiny berries. To the supersensible observer Saturn looks like this in the evolutionary epoch here described. It is composed of the single Saturn beings who have no life or soul of their own, but ray back the life and soul of the Beings that dwell around them.

And now at this stage in the evolution of Saturn certain Beings intervene, who again have the astral body for their lowest member, but have brought it on so far in its evolution that it works like a human I of the present time. Through them the I looks down from the surrounding spaces on to Saturn, and communicates its nature to the single “live” beings. Hence something is sent forth from Saturn into the heavenly spaces, that resembles the impression made by human personality in our present cycle of life. The Beings who bring this about may be called “Spirits of Personality” (in Christian terminology they are the Archai, First Beginnings, or Principalities.) These Beings communicate to the particles of the Saturn body a semblance of the character of personality. The Spirits of Personality have their real personality in the surrounding sphere. They cause their own being to be rayed back to them from the Saturn bodies, and this very process bestows upon the Saturn bodies the fine substantiality which was described above as “warmth.” Throughout the whole of Saturn there is no inwardness; but the Spirits of Personality behold and recognize the image of their own inwardness, in that it streams out to them as warmth from Saturn.

[ 22 ] While all this is happening, the Spirits of Personality are at the stage at which the human being is today. They are going through their “human” epoch. To see this fact in its true light, we must be ready to conceive that a being can be a “human” being without necessarily having the form and figure man has today. The Spirits of Personality are “men” upon Saturn. Their lowest member is not the physical body but the astral body with the Ego. Therefore they cannot express the experiences of their astral body in a physical and an etheric body in the same way as can the man of today. Nevertheless they not only have an I or Ego but are aware of it, for the warmth of Saturn, by raying back this Ego, brings it home to their consciousness. They are, in effect, “human beings” under conditions differing from the earthly.

[ 23 ] In the further course of Saturn evolution, facts of quite another kind ensue. Hitherto it was all a reflection of life and feeling that were outside; henceforth there is a kind of inner life. A life of light begins, flickering here and there within the Saturn world and dying down again. At some places a quivering of glowing light will appear, at others something more like rapid lightning-flashes. The Saturn warmth-bodies begin to glimmer and glisten, even to radiate light. The attainment of this stage affords once more the possibility for certain Beings to unfold their activity. These are the Beings who may be designated “Fire Spirits” (in Christian terminology, Archangeloi, Archangels.) They have an astral body of their own at this stage of their existence but they cannot by themselves give it any stimulus. They would be quite incapable of arousing any feelings or sensation were it not for the fact that they can work upon the warmth-bodies which have reached the stage here indicated. Working in this way makes it possible for them to perceive their own existence; they perceive it by the influence they exercise. They cannot say to themselves “I am,” rather would they have to say: “My environment enables me to be.” They have perception; indeed their perceptions consist in the above-described light-effects on Saturn. These are in a certain sense their I. This gives them a peculiar form of consciousness. We may describe it as a picture-consciousness. It may be conceived as of the nature of man's dream-consciousness; only we must imagine it far more vivid, far more animated than human dreaming. Nor is it a mere meaningless ebb and flow of pictures; the dream-pictures of the Fire Spirits and the warmth-bodies of Saturn, the seeds of the human sense-organs are first implanted in the stream of evolution. The organs whereby today man perceives the physical world light up in their first, delicate ethereal beginnings. Phantoms-of-man, revealing as yet no other outward sign than these “light” archetypes of the sense-organs, become perceptible in Saturn to the faculty of clairvoyance. Man's sense-organs are thus the fruits of the activity of the Fire Spirits. But these are not the only Spirits concerned in their creation. Simultaneously with the Fire Spirits, other Beings appear upon the scene—Beings so far advanced in evolution that they are able to make use of the seeds of the sense-organs for witnessing the cosmic processes of Saturn's life. These are the Beings whom we may designate “Spirits of Love” (In Christian language, Seraphim.) Were it not for them, the Fire Spirits could not have the consciousness above described; for they gaze upon the processes taking place in Saturn with a consciousness that enables them to transmit pictures of these processes to the Fire Spirits. For themselves they forgo all the advantage they might have through witnessing the Saturn events. They renounce every enjoyment it could afford them, every delight; they give that all up, so that the Fires Spirits may have it.

[ 24 ] These events are followed by a new period in Saturn's existence. To the play of light another thing is added. It may well seem quite made to many people when we tell what now confronts supersensible cognition. Within the Saturn body something like sensations of taste begin to go surging to and fro. Sweet, bitter, sour, etc. are perceived at diverse places in the interior of Saturn; while in the heavenly spaces without, all this gives the impression of sound, a kind of music. And in these processes, once more, Beings find it possible to unfold their activity on Saturn. These Beings may be called the “Sons of Twilight,” or “Sons of Life” (in Christian language they are the Angeloi or Angels.) They begin to interact with the surging, eddying forces of taste in the interior of Saturn, and by this means their etheric of life-body develops an activity that we may designate as a kind of metabolism. They bring life into the interior of Saturn; processes of nutrition and excretion begin to take place there. Not that the Beings themselves bring about these processes directly; the processes arise indirectly, through their activity. And now this inner life makes it possible for yet other Beings to enter the heavenly body. Let them be called the “Spirits of the Harmonies” (in Christian terminology called the Cherubim.) These Beings transmit to the Sons of Life a kind of dim consciousness of man today. It is like the consciousness that belongs to man in dreamless sleep, which is of such a low degree that in a manner of speaking it does not “come to consciousness” at all; man remains unaware of it. Yet it is there. It differs from day-consciousness in kind as well as in degree. Our present-day plants possess this “dreamless sleep” consciousness. It affords no perceptions of an outer world in the human sense of the word, but it regulates the life-processes and brings them into harmony with those in the outer Universe. At the Saturn stage with which we are here dealing, the Sons of Life cannot perceive the regulations; but the Spirits of the Harmonies perceive it. They therefore are the real regulators.

All this life goes on in what we have described as the phantoms-of-man. These therefore appear to the spiritual eye as though they were alive; and yet their life is but a semblance of life. It is the life of the Sons of Life who as it were make use of these phantoms in order to live out their own life.

[ 25 ] Let us now direct our attention to these phantoms-of-man with their semblance of life. During the period with which we have been dealing, they are of ever-changing form. Now they will resemble one shape, now another. In the further course of evolution the shapes become more definite, and sometimes even last for a while. This is due to their being now permeated by the influences of the Spirits who were at work in the very beginning of Saturn evolution, namely the Spirits of Will (the Thrones.) As a result, the phantom-of-man appears to be endowed with the simplest, darkest form of consciousness. We must conceive it as being yet more dim than that of dreamless sleep. Under present-day conditions, the minerals possess this consciousness. It brings the inner nature of the object or being into unison with the physical external world. On Saturn it is the Spirits of Will who regulate this unison, with the result that man appears like an impress of the Saturn life itself. What the Saturn life is on a large scale, man is now at this stage on a small. And with this the first seed is given of what is still only in the seedling stage even in the man of today, namely Spirit-man (Atman.) Inwardly—within Saturn—this dull human will manifests itself to the faculty of supersensible perception by effects which may be compared to “smells.” Outwardly—out into the heavenly spaces—there is a manifestation as of personality, a personality, however, that is not guided by an inner I, but regulated from outside like a machine. It is the Spirits of Will who regulate it.

[ 26 ] Surveying the above, we see that form the middle condition onward the stages of Saturn's evolution could be characterized by comparing their effects with sense-impressions of the present time. Thus it was possible to say: Saturn evolution manifests as warmth; afterwards a play of light is added, then a play of taste and sound, until at length there appears what reveals itself inwardly—to the interior of Saturn—in sensations of smell, and outwardly like a human I working in a machine-like way. How is it then with the manifestations of Saturn evolution before the state of warmth is reached? They cannot be compared with anything whatsoever that is accessible to outer sensation. The warmth-condition is preceded by one which man today experiences only in his inner being. When he gives himself up to ideas which he forms for himself within his soul without the occasion being thrust upon him by any impression from outside, then he has within him something which no physical senses can perceive—something which is accessible, as a perception, to higher spiritual sight alone. The warmth-condition of Saturn is in effect preceded by manifestations which exist only for one who can perceive the supersensible. Three such conditions may be named: pure warmth-of-soul, not outwardly perceptible; purely spiritual light, which outwardly is darkness; and spiritual being which is complete in itself. Pure inner warmth accompanies the appearance on Saturn of the Spirits of Movement, pure spiritual light that of the Spirits of Wisdom, while pure inward being is connected with the first outpouring of the Spirits of Will. Thus with the appearance of the Saturn warmth, our evolution first emerges from an inner life of pure spirituality, to an existence manifesting outwardly.

[ 27 ] One more thing must be added, with which the present consciousness may find it still more difficult to come to terms. With the warmth-conditions of Old Saturn there also first emerges what we call Time. The previous conditions are in fact not temporal at all. They belong to the realm which, in spiritual science, may be named Duration. All that is said in this book of conditions in the Realm of Duration must therefore be understood in this sense. It must be borne in mind that any expression implying time-relationships is used only for the sake of comparison and exposition. In human language even those things which, in a manner of speaking, precede time, can only be characterized with words in which the time-conception is implicit. We must remember that though the first, second and third Saturn states did not take place “one after the other” in the present-day sense of the words, we cannot, after all, avoid describing them in sequence. Moreover, in spite of their duration of simultaneity, they depend on one another, and the dependence is such as to be comparable with a succession in time.

[ 28 ] With this reference to the earliest evolutionary states of Saturn, light is also thrown on all further questionings as to the “whence” of these conditions. In a purely intellectual way it is possible, of course, in the case of every given origin, to ask again after its origin. But in relation to the facts this will not do. We can easily bring it home to ourselves by a comparison. If we see ruts in a road we may ask, “Whence do they come?” We may receive the answer, “From a carriage.” Then we can ask again, “Where did the carriage come from, and where was it going?” Here again an answer founded on facts is possible. We can still go on to ask, “Who was in the carriage? What were the intentions of the person using it? What was he doing?” But we shall at length reach a point where our questioning is brought to a natural conclusion by the facts themselves. And if we go on asking questions beyond this point, we are departing from the purpose of the original question; we only prolong the questioning, as it were, mechanically. In cases like the one here cited as an illustration, we can readily see where the facts themselves will put a natural end to questioning. With the great questions of the Universe it is not so easy. None the less, if we think it over carefully, we shall recognize that all questions of “Whence” must come to an end with the Saturn conditions we have been describing. For we have here reached a sphere where the beings and processes are no longer to be accounted for by reference to that from which they take their origins, but by what they are in themselves.

[ 29 ] The eventual result of Saturn evolution is to be seen in the fact that the seed of man has grown an developed to a certain point. It has attained the low, dim state of consciousness which was described above. We must not imagine that this began to evolve only in the last stage of Saturn. The Spirits of Will are working throughout all the conditions, but it is in the last period that the result of their activity is most apparent to supersensible perception. Altogether, no hard and fast line can be drawn between the activities of the several groups of Beings. When it is said: first the Spirits of will are active, then the Spirits of Wisdom, and so forth—it does not mean that they are active at that stage only. They work throughout the whole of Saturn evolution; their working is, however, most readily observed in the times thus indicated, when the several Beings have as it were their periods of leadership.

[ 30 ] The whole of Saturn evolution thus appears as an elaboration, by the Spirits of Wisdom, Movement, Form, etc. of that which was poured out in the beginning by the Spirits of Will. The spiritual Beings themselves undergo evolution in the process. The Spirits of Wisdom, for example, after having received their life rayed back to them from Saturn, are at another stage than before. Their own faculties have advanced to a higher level, and there follows for them something not unlike what sleep is for the human being. Periods of activity on Saturn are followed by times when they are living as it were in other worlds; and then their activity is turned away from Saturn. Consequently, supersensible perception sees in the Saturn evolution here described, a rise and fall. The former lasts until the state of warmth has developed and matured. Then, with the play of light, a waning process begins. And when through the working of the Spirits of Will the phantoms-of-man have taken shape and form, the spiritual Beings have by then all gradually withdrawn. Saturn evolution dies away into itself, and disappears as such. A kind of interval of rest begins. The germ or seed of man passes as it were into a state of dissolution; not that it vanishes entirely—rather it is in the condition of a plant seed which, resting in the Earth, will ripen by and by into a new plant. So does the seed of man rest in the bosom of the world, there to await a new awakening. And when the time for its awakening has come, then the spiritual Beings have on their part acquired—under different conditions—the faculties to work still further upon the seed of man. The Spirits of Wisdom have in their etheric body attained the power to do more than enjoy the reflection of Life—as on Saturn; they are now able to pour Life out of themselves, endowing other beings with it. The Spirits of Movement are now as far advanced as were the Spirits of Wisdom upon Saturn. Their lowest member upon Saturn was the astral body; henceforth they have in addition an etheric or life-body of their own. And the other spiritual Beings too have reached a further stage in their evolution. Hence in the further evolution of the seed of man these spiritual Beings can all work in quite another way than they did upon Saturn.

But now at the end of Saturn evolution the seed of man had, as it were, dissolved; and in order that the Spirit-beings—more highly evolved as they now are—may continue where they left off before, it must briefly recapitulate the stages it went through on Saturn. And this is precisely what shows itself to supersensible perception. Emerging once more from its hidden state, the seed of man begins to unfold by its own inherent faculty—by virtue of the forces with which it was imbued on Saturn. It comes forth out of the darkness as a being-of-will, and raises itself to the semblance of life, of soul-likeness and so forth, until it reaches the manifestation of machine-like personality which belonged to it at the close of Saturn evolution.

The second of the great evolutionary periods—the Sun stage—uplifts the human being to a higher level of consciousness than he attained on Saturn, although compared with man's present consciousness, his condition on the Sun might still be called unconsciousness. For it is well-nigh equivalent to the state in which he now finds himself in absolutely dreamless sleep. We might also compare it with the low degree of consciousness in which our world of plants is slumbering today. For supersensible perception there is, as a matter of fact, no such thing as unconsciousness there are but differing degrees of consciousness. Everything in the world is conscious.

Man attains this higher state of consciousness in the course of Sun evolution through the fact that the etheric or life-body is now incorporated in him. But this cannot take place until the Saturn conditions have been recapitulated. Such recapitulation has a quite definite meaning. When the interval of rest is over, what was previously Saturn emerges from the “cosmic sleep” as a new world-entity—as Sun. But the whole situation within which evolution takes place is now changed. The Spirit-beings whose working upon Saturn we described have progressed to new conditions. The seed of man, however, as it emerges on the newly formed Sun, appears, to begin with, just as it become on Saturn. It has accordingly first of all to transmute the several evolutionary stages it underwent on Saturn, in order to adapt them to the conditions on Sun. Hence the Sun epoch begins with a repetition of the Saturn events, but a repetition adapted to the changed conditions—the Spirits of Wisdom begin their work of pouring the etheric or life-body into the physical. The higher stage that man attains upon Sun may be characterized as follows. The physical body, formed already upon Saturn in its germinal beginnings, is raised to a second level of perfection, in that it now becomes the bearer of an etheric or life-body. The etheric or life-body itself attains, during the Sun evolution, the first degree of its perfection. But for these stages of perfection to be achieved—the second for the physical and the first for the life-body—the intervention of other Spiritual-beings too is needed, just as it was for the Saturn stage.

[ 32 ] When the Spirits of Wisdom begin with their inpouring of the life-body, the Sun entity, which until now was dark, begins to radiate light. Simultaneously the first signs of an inner quickening appear in the seed of man: life begins to be. What on Saturn had to be described as a mere semblance of life, is now becoming real life. The inpouring goes on for a time, and then an important change comes over the seed of man; it differentiates into two parts. Hitherto, the physical body and life-body have been in intimate union as a single whole; now, the physical begins to separate off as a distinct part—although it still remains permeated with the life-body. Thus we now have to do with a twofold human being. One part of man is physical body, permeated through and through with life-body; the other consists of life-body alone. This severance takes place during an interval of rest in the Sun life, when the light-radiance which had begun to appear dies down again. It happens during what may be called a “cosmic night.” This interval of rest is however far shorter than the aforesaid interval between the Saturn and Sun evolutions. When it is over, the Spirits of Wisdom continue for a while to work upon the two-fold human being, just as they worked on him before, when he was single and undivided. Thereafter, the Spirits of Movement come in with their activity; they permeate with their own astral body the life-body of the human being. The life-body thus attains the faculty to carry out certain inner movements in the physical—movements that are comparable to those of the saps and fluids in a plant of the present day.

[ 33 ] The whole of Saturn consisted of warmth alone. During Sun evolution this warmth-substance condenses to a state which may be likened to that of our present gas or vapor. It is the condition we can denote as Air. The first beginnings of it show themselves after the Spirits of Movement have come in with their activity. To supersensible consciousness the following appears. Within the warmth-substance delicate, tenuous structures emerge, which are brought into regular movement by the forces of the life-body. These structures make manifest the physical body of the human being as it is at this stage in its evolution. They are permeated through and through with warmth, and are also enveloped as if by an integument of warmth. Warmth-creations with air-forms incorporated in them, the latter engaged in regular and constant movement—so may be describe the human being, physically speaking, at this stage. If we want to maintain the suggested comparison with the plant of the present day, we must remember that we are not dealing with a compact plant but with a form consisting of air or gas, the movements of which are not unlike those of the sap in the present plant.¹

This evolution is then carried further. After a time an interval of rest once more ensues; and when this is over, the Spirits of Movement continue with their work, until it is supplemented by that of the Spirits of Form, as a result of whose activity the gaseous structures, hitherto constantly changing, now assume more permanent shape. This too is brought about through the Spirits of Form pouring their forces in and out of the life-body of the human beings. Previously, when the Spirits of Movement alone were working upon them, the gaseous bodies were in incessant motion; only for a moment did they ever maintain their shape. Henceforward they will now assume, for a time, distinguishable forms.

Once more, after a certain time, comes an interval of rest; and when that is over, the Spirits of Form resume their activity. Then, however, altogether new conditions appear within Sun evolution.

[ 34 ] For now the point is reached where Sun evolution has attained its middle epoch. It is the time when the Spirits of Personality, who reached their human level upon Saturn, rise to a higher stage of perfection, thus transcending the stage of humanity. They attain a consciousness which, in the regular course of evolution, present-day man does not yet possess. He will attain it when the Earth—the fourth of the planetary stages in evolution—has reached its goal and the next planetary period will have begun. At that time, man will no longer perceive around him merely what the present physical senses communicate to him; he will be able to observe in pictures the inner soul-condition of the beings that surround him. He will have picture-consciousness, still however retaining full self-consciousness. For in his picture-vision, there will be nothing dim or dreamlike. He will perceive things of the soul—in pictures it is true, yet so that the pictures will express realities just as physical colors and tones do today. In our time it is only by spiritual-scientific training that man can raise himself to this kind of seership. The training will be dealt with in a later chapter.

Such seership the Spirits of Personality attain as their normal gift of evolution in the middle of the Sun stage. And it enables them, during Sun evolution, to work upon the newly formed life-body of the human being in the same way as they worked upon his physical body during Saturn. As upon Saturn the warmth rayed back to them their own personality, so now the gaseous forms ray back to them in shining light the picture-visions of their seership. They behold—supersensibly—what is now taking place on Sun. Nor is their seeing by any means mere observation. For in the pictures that stream outward from the Sun, it is as though something of that force which man on Earth denotes as Love were making itself felt. And as we look—in soul—more closely, we find the cause of this. Into the light as it rays outward from the Sun, sublime Beings have mingled their activity. These are the “Spirits of Love” (in Christian language, Seraphim) already named in the preceding pages. Henceforth they work upon the human etheric body (or life-body) in co-operation with the Spirits of Personality. The combined activity of these Beings enables the life-body to take a further step on its path of evolution. It becomes capable not only of transforming the gaseous structures which are within it, but of so working upon them that the first suggestions of a reproductive process appear in the living human entities. Secretions are as it were driven forth—or we might say, “perspired”—by the already-formed gaseous organisms, and assume form in their turn in the likeness of their mother-organism.

[ 35 ] Before we can go on to describe the further evolution of the Sun, we must point to a fact which is of the greatest importance in the whole cosmic process. In the course of a given epoch not all the beings attain the goal of their evolution. Some fall short of it. During Saturn evolution, for example, not all the Spirits of Personality attained the “human” stage appointed for them. Nor did all the human physical bodies that developed upon Saturn reach the degree of maturity which could enable them to become the bearers on Sun of an independent life-body. As a result, beings and structures are present on the Sun, unsuited to the conditions that obtain there. These must now make good what they have missed on Saturn. During the Sun stage spiritual perceptions can therefore observe the following. When the Spirits of Wisdom begin with their in-pouring of the life-body, the whole body of the Sun becomes as it were clouded. For it is interspersed with structures which belong essentially to Saturn—warmth-structures that are unable to condense in the proper way to air. These are the human entities which have remained behind at the Saturn stage. They cannot become bearers of a normally developed life-body.

What is thus left behind of Saturn's warmth-substance, divides on the Sun into two portions. One is as it were absorbed by the human bodies, and constitutes henceforth, within the human being, a kind of lower nature. Thus on Sun the human being receives something into his bodily nature that corresponds in reality to the Saturn stage. Now as the Saturn body of man made it possible for the Spirits of Personality to rise to their “human” level, so on the Sun does this Saturn part of man render a like service to the Fires Spirits. These rise to their human stage by pouring their forces in and out of it, just as the Spirits of Personality did on Saturn. This too takes place during the middle epoch of Sun evolution, for then the Saturn part of the human being is sufficiently mature for the Fire Spirits (The Archangeloi) to pass through their human stage with its assistance.

Another portion of the Saturn warmth-substance separates off and comes to an independent existence alongside of and among the Sun human beings, constituting thus a second kingdom, developing a fully independent, but purely physical body—a body of warmth. There is therefore in this second kingdom no independent life-body to receive the activity of the fully evolved Spirits of Personality. But now certain Spirits of Personality have also stopped short at the Saturn stage; they did not attain there the level of humanity. Between them and this second kingdom of the Sun, there is a bond of attraction. They must now relate themselves to this retarded kingdom in the same way as their more advanced companions related themselves upon Saturn to the human beings. For upon Saturn these too had developed only a physical body. But on the Sun itself there is no possibility for this work to be done by the backward Spirits of Personality. They therefore separate themselves from the Sun and form an independent heavenly body outside it. From this heavenly body that has left the Sun, the retarded Spirits of Personality work upon the creatures of the second Sun kingdom.. The single cosmic entity that Saturn was before, has thus become two. Henceforth the Sun has a second heavenly body in its environment, representing a kind of re-birth of Saturn—as it were, a new Saturn. From this new Saturn the second kingdom of the Sun is endowed with the character of personality. Its beings have no personality upon the Sun itself; but they reflect to the Spirits of Personality on the new Saturn their personality. In among the human beings on the sun, supersensible consciousness can observe forces of warmth, whose working intermingles with the regular evolution of the Sun. Herein we have to perceive the Spirits of the new Saturn wielding their power.

Observation of the human being during the middle epoch of Sun evolution reveals it to be divided into a physical body and a life-body. The latter is the scene of activity for the more advanced Spirits of Personality, in unison with the Spirits of Love. The physical body is now intermingled with a portion of the retarded Saturn nature, and here the activity of the Fire Spirits is at work. In what the Fire Spirits achieve in this retarded Saturn nature, we have to recognize the forerunners of the present sense-organs of Earth man. (It will be remembered that already upon Saturn the Fire Spirits were concerned in elaborating within the warmth-substance the seeds of the human senses.) On the other hand, in that which is accomplished by the Spirits of Personality in union with the Spirits of Love (the Seraphim,) we have to perceive the first beginnings of man's present glandular organs.

But now the work of those Spirits of Personality who dwell on the new Saturn is not exhaustively described in what was said above. Their activity goes beyond the second kingdom of the Sun; they also establish a kind of connection between this second kingdom and the human senses. The warmth-substances of this second kingdom stream through the human senses in their germinal condition, pouring continually in and out of them. In this way the human being rises on Sun to a kind of perception of the lower kingdom that is there beside him. It is, in the nature of the case, a very dim perception—corresponding in all respects to the dull Saturn consciousness of which we spoke before. And it consists essentially in varying effects of warmth.

[ 38 ] All that has here been described as pertaining to the middle epoch of Sun evolution, lasts for a certain time; and then, once more there is an interval of rest. After the interval, things go on for awhile in the same way as before, until a point is reached in evolution when the human etheric body is mature for a united working of the Sons of Life (The Angeloi) and the Spirits of Harmony (the Cherubim.) To supersensible consciousness manifestations now appear within the human being which may be likened to perceptions of taste, and which reveal themselves outwardly as sounds. It will be remembered that we resorted to a similar comparison in our description of Saturn evolution. Here however, on Sun, all that does on in the human being is far more inward, is full of a more independent life.

The Sons of Life hereby attain the dim picture-consciousness which the Fire Spirits reached on Saturn. The Spirits of Harmony (Cherubim) are their helpers in this. They behold in spirit what is now taking its course in Sun evolution; but they deny themselves all the fruits of this their contemplation, all feeling of the Wisdom-filled pictures that arise there, and pour them like wondrous magic scenes into the dream-consciousness of the Sons of Life. These in turn weave the forms they behold into man's etheric body, which rises thereby to higher and higher stages in its evolution.

[ 39 ] Again there is an interval of rest. Again the whole arises out of the “sleep of worlds” and, after it has continued its course for a time, the human being is mature enough to be able to arouse within him the forces of his own. These are the forces which were poured into his being by the Thrones during the last epoch of Saturn evolution. The human being now continues his evolution in an inner life which, in its manifestation to consciousness, may be likened to an inward sensation of smell. Outwardly, over against the heavenly spaces, he reveals himself as a personality. We have already seen how at the end of Saturn evolution, personality manifested like a machine. Moreover, as at that time the first seed was developed of what is still in a seedling state even in the man of today, namely Spirit-Man or Atma, so now and in like manner the first seed is formed of Life-Spirit or Budhi.

After all this has gone on for a certain time, there is once more an interval of rest And, as has happened before, after the interval the former activity of the human being is resumed for a while. Then new conditions enter in, arising out of a fresh intervention on the part of the Spirits of Wisdom. Through this the human being becomes able to feel the first traces of sympathy and antipathy with his environment. It is as yet not real feeling; nevertheless, it is a forerunner of feeling. For the inner activity of life, the manifestations of which could be described as resembling perceptions of smell, reveals itself outwardly as if in a kind of primitive speech. When an agreeable smell or taste, glimmer of light, or other manifestation is inwardly perceived, the human being makes it known outwardly by a sound. Similarly too with an inwardly distasteful perception. And now, as a result of all these developments, the true meaning of Sun evolution for the being of man has been attained. He has reached a higher level of consciousness than was his Saturn. It is the consciousness of sleep.

After a while the point has also been reached when the higher Beings connected with the Sun stage must pass to other spheres, there to assimilate the potentialities they have implanted in themselves by the work they have done on the human being. A greater interval of rest supervenes, such as there was between Saturn and Sun. All that has been evolved on Sun passes into a condition like that of a plant when its forces of growth are resting in the seed. But as these come forth again to the light of day in a new plant, so after the interval of rest is over, all that was life upon the Sun emerges again out of the bosom of the worlds and a new planetary existence begins. We shall well understand the meaning of such an interval of rest or “sleep of worlds” if we turn our thought for a moment to some one of the above-named groups of Beings—the Spirits of Wisdom, for example. On Saturn, these Beings were not yet so far advanced as to be able to pour forth from themselves an etheric body. The experiences they underwent there served however to prepare them for this activity. During the interval they transmitted what had been prepared in them, into the actual faculty, with the result that on Sun they were ready to let the life stream out from them and so endow the human being with a life-body of his own.

When the interval of rest is over, what formerly was Sun comes forth again from the “sleep of worlds.” That is to say, it becomes perceptible once more to those powers of spiritual sight which had formerly been able to observe it but from which it vanished in the interval of rest. The planetary being emerging now in its new form shall be designated “Moon”—but we must not confuse it with that fragment of it which constitutes the present Moon, the satellite of the Earth. Two things are to be noted, as it re-emerges. In the first place, the new Saturn, which separated off during Sun, is now again within the planetary being. During the interval of rest, it has re-united with the Sun. The whole content of the original Saturn comes forth again to begin with as a single cosmic entity. Secondly, the life-bodies of the human beings, that were formed upon Sun, have been absorbed during the interval of rest by the planet's spiritual envelope—for such, as a sense, it is. Hence at this point of time the life-bodies do not appear in union with the human physical bodies; these emerge, to begin with, by themselves. Though bearing in their nature all that has been achieved in them on Saturn and on the Sun, they are still without the etheric or life-body. Nor indeed would they be able to receive it at once, for in the interval of rest the etheric body itself has undergone an evolution to which they are not yet adapted. And so now, at the beginning of Moon evolution, another repetition of the Saturn events takes place, in order to achieve this adaptation.

The physical life of man passes in recapitulation through the stages of Saturn evolution, but under altogether changed conditions. For on Saturn the forces of a warmth body alone were at work in it, whereas now there are also those of the gaseous body which it has assimilated. The latter do not however emerge at once. In the beginning of Moon evolution it is as though the human being consisted of warmth-substance alone, with the gaseous forces still asleep within it. Then follows a period when these emerge in their first indication. And at length, in the last period of the Saturn repetition, the human being has already the appearance he had when he was alive on Sun. Yet all “life” at this stage proves to be no more than a mere semblance of life. For there must first be an interval of rest, like the short intervals of rest during Sun evolution. Then begins once more the inpouring of the life-body, for which the physical body has now made itself mature. This inpouring takes place, as did the Saturn repetition, in three distinct epochs. In the second of these, the human being is so far adapted to the new Moon conditions that the Spirits of Movement can bring into action the faculty they have acquired. Out of their own nature they can now pour the astral body into the human beings. For this work they prepared themselves during Sun evolutions, and in the interval of rest between Sun and Moon they have transmuted what they had prepared into the actual faculty. This inpouring of the astral body lasts for a certain time, and then again one of the smaller intervals of rest ensues; after which the inpouring is continued, until the Spirits of Form enter with their activity. Through the Spirits of Movement pouring into him the astral body, the human being acquires his first qualities of soul. The processes that take place in him by virtue of the life-body—which in Sun evolution were still of a plant-like character—these he now begins to follow with sensation, feeling pleasure in them or disliking them. But the sympathies and antipathies thus aroused remain in ever-changing ebb and flow, until the Spirits of Form come in and play their part. Thereupon the ever-changing feelings become so transformed that there emerges in the human being what we may regard as a first sign of wish and craving. He strives for a repetition of what gave enjoyment, and seeks to avoid what roused a feeling of antipathy. Since however the Spirits of Form do not communicate their own nature to the human being but only cause their forces to pour in and out of him, this craving is without inwardness or independence. It is guided by the Spirits of Form, and gives the impression of being purely instinctive.

[ 40 ] On Saturn the physical body of the human being was a body of warmth; on Sun there was a condensation to the gaseous condition, to “air.” Now, in Moon evolution, when the Astral is poured in, the moment is reached when the physical attains a further stage of condensation. It comes into a condition comparable to that of a liquid in our time. This new state may be designated “water,” meaning however not our present water but any liquid form of existence. The human physical body comes now gradually to assume a form composed of three organic structures, distinct form one another in their substance. The densest is a “water body;” this is permeated through and through by airy currents, and warmth effects continue also to pervade the whole.

[ 41 ] But now, as on Saturn, so in the Sun stage too, not all the forms attain the corresponding maturity. Hence we find upon Moon, forms which are even now still at the Saturn stage, and some also which have reached but remain at the stage of Sun. Two other kingdoms thus emerge, beside the properly developed human kingdom. One consists of beings which, having remained at the Saturn stage, have physical body alone; and this physical body is not yet able, even now on Moon, to become the bearer of an independent life-body. These beings form the lowest kingdom. A second kingdom is composed of beings who have stopped short at the Sun stage, and are accordingly not ready on Moon to incorporate within them an independent astral body. They constitute an intermediate kingdom, between the aforesaid and the normally advanced human kingdom.

[ 1 ] A further event has now to be noted. The substances with forces of warmth alone, those also that have stopped short as forces of air, permeate the human beings too. These, therefore, on Moon, bear within them a Saturn and a Sun nature. Thereby a kind of split has come about in human nature, and in consequence of this, an event of great significance takes place in Moon evolution. Soon after the Spirits of Form have come in with their activity, a severance begins to be prepared for in the heavenly body of the Moon. A portion of the substances and beings is split off from the remainder. Out of the single heavenly body, two separate ones evolve. The first is taken for their dwelling-place by certain higher Beings, hitherto more intimately united with the heavenly body in its single state. The second is occupied by man, together with the two lower kingdoms above-mentioned and also certain higher Beings who do not pass over to the first. The former heavenly body, with the higher Beings, appears now as a Sun re-born and at the same time refined; the latter is henceforth the essentially new creation—“Old Moon,” as it has to be called—the third planetary embodiment of our Earth, following on the Saturn and Sun embodiments.

[ 1 ] Of the substances that have come into existence on Moon, the new-born Sun, as it goes forth, takes with it only warmth and air; while on the remained which is left behind as Moon, beside these two the watery state is also to be found. In consequence of the severance, the Beings who have gone forth with the new-born Sun are no longer hampered in their evolution by the denser beings of the Moon. They are now able to progress untrammeled in their own becoming, and they attain thereby the greater strength to work—now from without, from their dwelling-place, the Sun—upon the beings of the Moon. Thus do the Moon beings too attain new possibilities of evolution. What is for them particularly significant is that the Spirits of Form have remained united with them. These establish more firmly the desire-nature of the human being, and by degrees this comes to find expression in a further condensation of the physical body. Where hitherto it has been but watery, it begins to assume a more viscous form, and the structures of air and of warmth are densified to correspond. Similar changes take place also in the two lower kingdoms.

[ 42 ] In consequence of having separated from the Sun, the Moon is now related to the Sun in the same way as once was Saturn to the whole of the surrounding cosmic evolution. Saturn was formed out of the body of the Spirits of Will (Thrones.) From the Saturn substance rayed back into cosmic space all that was experienced in consciousness by the Spirit-beings in its environment. And through the events that followed, this raying-back gradually work to independent life. Such is the essence of all evolution. Independent being is first separated out from the life of the environment, then the environment engraves itself—as it were, by reflection—upon the separated being, and then the latter evolves further, independently.

So did the Moon body sever itself from the Sun, and, to being with, simply reflect the life of the Sun body. If, therefore, nothing else had happened, the situation in the cosmos would have been as follows. There would have been a Sun body, where spiritual Beings well adapted to its nature had their experiences in the elements of warmth and air. Over against it would have been a Lunar body, wherein other Beings were evolving, living a life of warmth and air and water. And the progress from the Sun to the Moon embodiment would have meant for the Sun Beings that in what was happening on Moon they would have beheld their own life as in a mirror, and would in this way have been able to receive it and enjoy it, which during the Sun embodiment had not yet been possible. But evolution took another turn. Something took place which was of the very deepest significance for all succeeding evolution. Certain beings, who were adapted to the Moon body, possessed themselves of the element of Will (a heritage from the Thrones) which stood at their disposal, and evolved therewith a life of their own, that grew up independently of the Sun life.

[ 43 ] Alongside the experiences on Moon which were entirely subject to the Sun's influence, independent experiences now arose—states of rebellion, as it were, or of opposition to the Sun Beings. And the various kingdoms that had arisen on Sun and Moon—above all, the kingdom of the forefather of man—became involved in these new conditions. Spiritually and materially, the Moon body contained now within it two kinds of life—one that was in intimate union with the Sun's life, and another which, having “fallen” from this, went on its own independent way. This division into a twofold life comes to expression in all the succeeding events of the Moon embodiment.

[ 44 ] That which presents itself to supersensible consciousness at this epoch in evolution, can be described in the following picture. The ground mass of the Moon was formed of a semi-live substance, which was in constant movement, sometimes sluggish, sometimes quick and lively. There is as yet no solid mineral mass like the rocks and other constituents of the Earth on which man treads today. We might describe it as a kind of plant-mineral kingdom. Only, we have to imagine the whole ground and body of the Moon consisting of this plant-mineral substance, just as the earth today consists of rocks and stones, arable soil, etc. As here and there rocks protrude from the Earth today, so in the Lunar mass, harder portions also were embedded. These might be likened to forms made of hard wood or horn. Moreover, as plants today spring from the mineral soil, so was the ground of the Moon bedecked, and also penetrates, by a second kingdom, consisting of a kind of plant-animal. The substance of this kingdom was softer than the ground and more mobile in itself. It spread over the lower kingdom like a turgid sea. And as for man himself, he might be described as animal-man. He had in his nature the constituents of the two other kingdoms; but his being was permeated through and through by a life-body and an astral body, upon which the forces of the higher Beings on the Sun were working, thereby ennobling his form and figure. The Spirits of form gave him a form and figure that adapted him to the Moon life; the Sun Spirits, on the other hand, made him a being that was lifted beyond this life. With the faculties bestowed on him by these Spirits, man had the power to ennoble his own nature; he could even lift up on to a higher level that within him which was akin to the lower kingdoms.

Seen in their spiritual aspect, these developments may be described as follows. Man's ancestor had also been ennobled by beings who had fallen away from the Sun kingdom. Their ennobling influence extended, above all, to everything that could be experienced in the watery element. Upon this element, the influence of the Beings of the Sun was not so great; they were rulers in the elements of warmth and air. The outcome of all this was that a twofold nature began to declare itself in man's organism. One part of it was permeated through and through by the influence of the Sun Beings; while in the other, the fallen beings, the Moon beings, were working. The latter part was thus more independent. In the former, no other states of consciousness could arise than those in which the Beings of the Sun were living, while in the latter there lived a kind of cosmic consciousness, such as had belonged to the Saturn state, but on a higher level. Through it man's ancestor saw himself as an “Image of the Universe,” while in the “Sun” part of his being he would feel himself only as an “Image of the Sun.”

These two natures in man began now to come into a kind of conflict. And for this conflict a balance was established by the influence of the Sun Beings making transient and frail the more material part of man's organism whereby he was enabled to have the independent World-consciousness. Henceforth this part had to be thrown off from time to time. During the process and for some while after, man's ancestor was a being subject to the Sun influence alone. His consciousness became less independent; he lived in utter devotion to the Solar life. Thereupon the independent—Moon—part would be renewed once more; and after a while the whole process be repeated. This happened time and again. Thus did the ancestor of man live on the Moon in alternating states of consciousness—now duller, now clearer; and the alternation was accompanied by a changing and renewal of his being in its material aspect. From time to time he would lay aside his Moon body, then after awhile put it on once more.

[ 45 ] Seen in their physical aspect, the aforesaid kingdoms of the Moon show great variety. The mineral-plants differ from one another, group by group; so do the plant-animals and the animal-men. This we shall readily understand if we recall that certain structures have remained behind at each of the preceding stages. Forms very varied in quality will thus had been embodied. Some there are which still reveal the initial properties of Saturn; others, those of its middle epoch; others again, those of its end. So too for all the successive evolutionary stages of the Sun.

[ 46 ] Nor is it only the forms and structures belonging to the heavenly body that remain behind as it goes forward in its evolution. The same applies to many of the Beings connected with it. With the advance of evolution to Moon, a number of different ranks of such Beings are to be found. There are Spirits of Personality who even on Sun did not attain their human level, while there are others who made good there what they and missed before, and rose to the human stage. The same with the Fires Spirits who should have become human beings on Sun: a number of these have also remained behind. And as in Sun evolution certain Spirits of Personality, having remained behind, withdrew from the Sun and made Saturn arise anew as a distinct heavenly body, so too in the course of Moon evolution do the Beings aforesaid remove themselves on to separate heavenly bodies. So far, we have spoken only of the separation into Sun and Moon, but in the same manner other heavenly forms were also separated from the Moon body which emerged after the great interval between the Sun and Moon stages of evolution; so that we have in time a whole system of heavenly bodies, the most advanced of which, as will readily be seen, must be the new Sun. And now, as in Sun evolution there was a bond of attraction between the backward Saturn kingdom and the Spirits of Personality on the new Saturn, so, in like manner, bonds of attraction now arise between the several heavenly bodies and the corresponding Moon beings. It would lead us much too far afield to trace here in detail all the heavenly bodies that emerged. Let is suffice to have pointed out the reason why, as time went on, from the single heavenly body which arose as Saturn in the beginning of human evolution, a whole number of heavenly bodies detached themselves one after another.

[ 47 ] After the Spirits of Form have come in with their activity, Moon evolution continues for a time along these lines. Then there is once more an interval, during which the coarser parts of the three Moon kingdoms remain in a kind of quiescent state, while the finer parts—and notably the astral bodies of the human beings—free themselves from these coarser structures. They come into a condition where the higher forces of the sublime Beings of the Sun can work upon them with peculiar intensity.

After this interval of rest, the finer portions penetrate once more into the parts of the human being that are of coarser substance. What with the strength they have acquired in their free condition during the interval, they can now make these coarser substances ready to receive the influence which, after a time, the normally progressive Spirits of Personality and the Fire Spirits will bring to bear on them.

[ 48 ] The Spirits of Personality have risen meanwhile to a stage at which they have the consciousness of Inspiration. Not only can they, as in their former picture-consciousness, perceive in picture form the inner states of other beings; they can behold their very inwardness, expressed in a language as it were of spiritual music. Meanwhile the Fire Spirits have risen to the consciousness which the Spirits of Personality possessed on Sun. Both kinds of Spirits are thus able to enter, and play their part in, the now more ripened life of the human being. The Spirits of Personality work on his astral body, the Fire Spirits on his etheric body. The astral body receives thereby the character of personality. Henceforth it not only experiences pleasure and pain, it also relates them to itself. Not yet does it rise to the full consciousness of “I” which says to itself “I am;” Rather does it feel sustained and sheltered by other beings in its environment. Turning its gaze upward, as it were, to these, it can exclaim: “This my environment upholds me in existence.”

Meanwhile the Fire Spirits work upon the etheric body. Under their influence the motion of the forces in this body becomes gradually more and more of an inward life activity. It finds physical expression in a movement of the saps and fluids and in phenomena of growth. The gaseous substances have been condensed to watery, and we may now begin to speak of a kind of nutrition—in the sense that what is received from without is inwardly transmuted and assimilated. If we imagine something intermediate between the nutrition and the breathing of today, we shall have a fair idea of what was taking place in this direction. The human being derived his “food-stuffs” from the animal-plant kingdom. These animal-plants we must imagine hovering and floating in a surrounding element (or sometimes also loosely rooted in the ground,) rather as the lower animals of today live in the water, or the terrestrial animals in the air. But the element in which the animal-plants lived was neither water nor air in the present sense; it was something intermediate between the two—a kind of dense vapor wherein the most diverse substances, being as it were dissolved in it, moved hither and thither in manifold currents. The animal-plants seemed like forms within this element that were only rather more regular and condensed. Physically they were often but little different from their surrounding element. Besides the process of nutrition, there was also a breathing process. But it was not as it is on Earth; it was more like an in-drawing and out-pouring of warmth. To the supersensible observer of these processes, it is as though organs were opening out and drawing to again, while a warmth-giving stream pours in and out of them, and air and water substances are conveyed inwards and outwards. And since the human being has already at this stage an astral body of his own, both breathing and nutrition are accompanied by inner feelings. A kind of pleasure is experienced when substances that are helpful for building the human being, are absorbed; discomfort is felt when harmful substances flow in, or even when they only come too near.

Now as the breathing process was during Moon evolution nearly related to that of nutrition, so was the process of ideation—the forming of mental images—to the reproduction process. The things and begins in Moon man's environment exercised no immediate effect on any human senses. Man's mental life was rather of the following character. In this dim twilight consciousness, pictures were called up by the presence of these things and begins; and the pictures were far more intimately related to the real inner nature of the environment than are our sense-perceptions, which reveal—in colors, sounds, smells, etc.—merely its outer aspect. To gain a better idea of Moon man's consciousness we should imagine him steeped in the vapor-like environment above described. Manifold processes are taking place within it. Substances are combining, substances are separating; some parts grow more condensed, others thin out, become more tenuous. All this goes on in such a way that though the human beings do not directly see or hear it, it calls forth pictures in their consciousness. These may be likened to the pictures of our dream-consciousness today. Let us say, an object falls to the floor. The sleeper does not perceive the real process, but instead some arbitrary picture—for example, he thinks a shot is being fired. The pictures of Moon consciousness, however, unlike our dream-pictures, are not arbitrary. Though they are not copies but symbols only of outer processes, nevertheless they correspond to them. For a particular outer process one picture will arise and no other. Moon man is thus in a position to order his conduct according to the pictures, just as today man orders his conduct according to his perceptions. Only, observe the difference; conduct based on our perceptions is subject to free choice whereas action under the influence of these pictures takes place as though impelled by a deep inner urge.

We must not however imagine that in this picture-consciousness we have no more than a symbolization of outer physical processes. Through the pictures, the spiritual Beings holding sway behind the physical facts—these spiritual Beings and their activities are also presented to consciousness. Thus in the creatures of the animal-like kingdom the Spirits of Personality are as it were made visible, while the Fires Spirits appear behind and within the mineral-plant beings. Other beings too appear, whom man can conceive without connection with anything physical; he beholds them rather as ethereal and soul-like forces. These are the Sons of Life.

The mental pictures of Moon consciousness being not copies but symbols of the outer beings, their influence on the inner life of the human being was on this very account all the greater; it was far greater than that of the mental pictures man has today, that are communicated by external perception. The pictures of Moon consciousness were capable of arousing his whole inner life to movement and action. The inner processes took shape to accord with them, they were formative forces in the true sense of the word. The human being became even as they formed him. He became, so to speak, the image of his own processes in consciousness.

[ 49 ] But now the farther evolution goes on in this way, the more does it entail a deeply incisive change for the human being. The power proceeding from the pictures in consciousness grows gradually less and less to extend over his whole bodily nature. Some members are subject in their formation to the formative plastic influences of the picture-consciousness, and become to a large extent an image of the mental life in the way that has been indicated; but there are other organs that withdraw themselves from this influence. In part of his being, man is as it were too dense—determined too much by other laws—for him to follow the pictures he has in his consciousness. These organs withdraw from his influence. But they come under another; they come under the influence of the sublime Sun Beings themselves. This stage in evolution is however seen to be preceded by an interval of rest, wherein the Sun Spirits gather up their forces, in order to work upon the beings of the Moon under these quite new conditions.

After the interval of rest, the human being is seen to be divided into two natures. One is withdrawn from the independent working of his picture-consciousness. It takes on a more definite shape and comes under the influence of forces which, though they proceed from the body of the Moon, can only arise there through the influence of the Sun Beings. This portion of man's being partakes increasingly in the life that is kindled by the Sun. The other rises out of this one, like a kind of head. It is mobile and pliable, shaping itself so as to express and sustain the dream-like consciousness in which man lives. The two portions are however intimately bound up with one another. They send each other their respective fluids, and the members of each extend into the other.

[ 50 ] While all this has been taking place, a relationship of Sun and Moon has arisen, which accords with the trend of this evolution. A significant harmony is thereby brought about.

It has already been shown how the spiritual Beings, as they go forward through the stages of their evolution, detach from the great cosmic mass various heavenly bodies, to be their dwelling-places. It is the Beings who radiate the forces by which the cosmic substances are organized and differentiated. The separation of Sun and Moon was thus a necessary event, to lead up to the provision of proper dwelling-places for the several spiritual Beings. But this determination of substance and of its forces by the Spirit goes still farther. For it is the spiritual Beings who give rise to certain movements of the heavenly bodies, revolutions one about another, with the result that the heavenly bodies change their relative positions; and every change in their relative position of one heavenly body to another means a change in the mutual influences of the Beings.

This is what happened with regard to Sun and Moon. A movement of the Moon about the Sun is induced, which at certain times brings the human begins more into the sphere of the Sun's influence, while at other, alternative times they are enabled to turn away from it and so be thrown more upon their own resources. The movement is an outcome of the above-mentioned “fall” of certain beings of the Moon, and of the balance established in settlement of the conflict which ensued. It is simply the physical expression for the spiritual relationship of forces that was engendered by the “fall.” Through the one heavenly body moving around the other, there arise in the Beings who inhabit them such alternative states of consciousness as were described above. It can indeed be said that the Moon alternatively turns her life towards the Sun and away from it. There is a sun time and a planetary time. During the latter the Moon Beings grow and evolve on a side of the Moon which is turned away from the Sun. It must however be added that something else comes into play on the Moon, beside this motion of the heavenly bodies. Supersensible consciousness, as it looks back, can see the Moon Beings themselves migrating round their planet at regular intervals of time. Sometimes they seek the regions where they can give themselves up to the Sun's influence, at other times they journey to regions where they are not subject to it—where they can, as it were, muse upon their own life and being.

[ 51 ] To complete the picture, it is moreover to be observed that in this epoch the Sons of Life attain their human stage. We have seen how the first beginnings of the human senses came into being upon Saturn. Even now on Moon, moan cannot yet use these senses for his own perception of external objects; at this stage, however, they can become instruments for the Sons of Life. The Sons of Life use them in order through them to have perception. Thus these senses, that belong to the physical body of man, enter into mutual relation with the Sons of Life. For the Sons of Life do not merely make use of them; they also work upon them and perfect them.

[ 52 ] Through these alternating relations to the Sun, recurring changes arise, as we have seen, in the life-conditions of man himself. It happens in the following way. Each time that he is subjected to the influence of the Sun, man devotes himself to the Sun life and its manifestations rather than to himself. At such times he feels the greatness and majesty of the Universe as expressed in the shining of the Sun. He inhales, at it were, sublime and cosmic greatness. It is then that the lofty Beings, who have their dwelling on the Sun, are exerting their influence upon the Moon. And the Moon, in turn, is working—not upon the whole human being, but chiefly upon those parts of him which have withdrawn from the influence of the pictures he has in his consciousness. The physical body and the life-body especially attain at these times a certain magnitude and a certain perfection of form. In the manifestations of consciousness, on the other hand, there is a decline. But when the life of the human being is turned away from the Sun, he occupies himself more with his own nature. Then inner life and mobility begin in the astral body, while the outer figure grows less comely, less perfect in formation.

There are therefore during Moon evolution two alternating states of consciousness, quite distinct from one another. The one during the Sun period is more dim; the other—in the epoch when life is thrown more on its won resources—is clearer. The former condition, while it is dimmer, is at the same time more selfless, for man then lives more in devotion to the outer world—to the Universe as reflected in the Sun This alternation in states of consciousness may be compared, in the man of the present day, both to the alternation of sleeping and waking, and also to that of life between birth and death on the one hand and, on the other, the more spiritual existence between death and a new birth. Man's awakening on Moon, when the Sun time draws to a close, might thus be described as something intermediate between the awakening of present-day man each morning, and his birth. So too the gradual dimming of consciousness as the Sun time approaches is like an intermediate state between our dying and our falling asleep; for it must not be supposed that an Old Moon there was yet a consciousness of birth and death such as man has today. In the Sun time the human being abandoned himself to the enjoyment of a kind of Sun-life. He was lifted away form his own life and lived more spiritually. We can do no more than attempt an approximate and comparative description of what he then experienced. He felt as if the very forces of the Universe, as if all their influences were streaming in upon him, throbbing through his being. He felt intoxicated by the cosmic harmonies in which his life participated. At such times his astral body was in a way freed from the physical, and with it part of the life-body too was drawn away; and this entity of astral body and life-body was like a delicate and wonderful musical instrument, upon the chords of which the cosmic Mysteries resounded. And the members of that part of man on which his consciousness had little influence were then shaped and molded in accordance with the harmonies of the Universe. For in these harmonies the Beings of the Sun were working. This part of man was thus in very truth shaped and formed by the tones of spiritual, cosmic sounds.

The transition from the brighter state of consciousness to the duller one was not so marked as in the transition from the waking condition to the dreamless sleep of man today. The picture-consciousness was not, indeed, as bright as waking consciousness today, neither was the other state of consciousness as dull as our dreamless sleep. Man had a certain apprehension, though a dim one, of the playing of the cosmic harmonies in his physical body and in that part of his etheric body which had remained united with the physical. And when the Sun was, as it were, no longer shining for him, the mental pictures came into his consciousness in place of the cosmic harmonies. Life was then kindled more in those members of the physical and etheric bodies which were subject to the direct influence of his own consciousness, while the other parts of man—the formative, creative forces no longer working on them from the Sun—went through a kind of withering and hardening process. And as the Sun time drew near once more, the old bodies fell away. They detached themselves from the human being, and out of his old bodily nature, as though out of a grave, man came forth once more—new-formed within, though crude as yet in outer shape and stature. The life-process in him had undergone renewal. After this, the new-born body—under the influence of the Sun Beings with their cosmic harmonies—grew and unfolded to its perfect state once more, and then the whole process was repeated.

Man felt this renewal like the putting-on of a fresh garment. He had not, with the kernel of his being, gone through an actual birth or death. He had but passed from a spiritual consciousness of cosmic Sound—when he was in a state of devotion to the outer Universe—to a consciousness that was directed upon his own inner being. He had cast his skin. The old body having grown unfit for use had been laid aside—and renewed.

Herewith we have also indicated more precisely what was characterized above as a kind of reproduction that was closely related to the life of ideation—the forming of mental images. In respect of certain parts of the physical and etheric body it is true to say that the human being brought forth his kind. But this does not mean that we have then a daughter-being fully distinct from the parent-being. The kernel of the latter passes over to the former, thus bringing forth—not a new being—but itself in a new shape. When the Sun time draws near, his mental pictures grow fainter and fainter, a sense of blissful devotion fills him, and in the peace and silence of his inner being the universal harmonies resound. Towards the end of this period the pictures in the astral body become alive again; man begins to be increasingly aware of himself. He feels as though he were awakening form the blissful rest in which he has been immersed during the Sun time. Another significant experience meets him here. With the renewed lighting-up of the pictures in consciousness, the human being sees himself enshrouded as it were within a cloud, which has descended on him like a Being from the great Universe. This Being, he feels, belongs to him, is a kind of completion of his own nature. He it is, he feels, that grants him his existence, that grants him his I. The Being is one of the Sons of Life. Man's feeling towards him can be expressed somewhat as follows—“In him I lived, even in the Sun time when I was given up to the sublime glory of the Universal All. Only, then he was not visible to me; now he is becoming visible.” And it is this Son of Life from whom the force proceeds that enables man to work upon his own bodily nature during the Sun-less time. Then, when the Sun time draws near once more, man feels as though he himself were becoming one with the Sun of Life. Even then he does not see him, but he feels deeply and inwardly united with him.

[ 53 ] The relation of the human beings to the Sons of Life was not such that each single human being had his Son of Life to himself, but a whole group would feel that a Son of Life belonged to it as a group. Men lived, on Moon, separated in this way into groups, and each group felt in common “group-Ego” in a Son of Life. The different between the groups made itself felt notably in the etheric body, which had a special form in each group. Since however the physical body takes its form from the etheric, the differences in the latter were impressed upon the former, and the several groups may be regarded as so many human species. When the Sons of Life looked down upon the human groups belonging to them, they saw themselves manifolded, as it were, in so many single human beings. And that gave them the feeling of their own Ego-hood. They saw the reflection of themselves in the human beings. Herein too lay the function of the human senses at that time. We have already seen that the senses did not yet transmit any perceptions of external objects, but at this stage they reflected the being of the Sons of Life. What the Sons of Life perceived through this reflection, gave them their “I” consciousness. And what was kindled in man's astral body by the same reflection—was none other than the picture-content of his dim Moon consciousness. The effect of this activity of man in mutual interaction with the Sons of Life finds expression in the physical body in the beginnings of the nervous system. The nerves make their appearance there like prolongations of the senses into the inward parts of the body.

[ 54 ] From all this a clear picture emerges of how the three kinds of Spirits—the Spirits of Personality, the Fire Spirits and the Sons of Life—worked upon Moon man. Fixing our attention on the main period—the middle epoch—of Moon evolution, we may say: The Spirits of Personality implant independence, the character of personality, in the human astral body. It is due to this that man is able, in the times when—so to speak—the Sun is not shining for him, to turn in upon himself and labor at his own formation. The Fires Spirits are at work in the etheric body, in so far as the same independent character becomes impressed upon it too. It is owing to their influence that after each renewal of this body man feels himself still the same being. This is because the etheric body is endowed by them with a kind of memory. The Sons of Life work on the physical body. They make it possible for the physical body to become an expression of the new independent astral body—to become, as it were, a physiognomical image of it. On the other hand, higher spiritual Beings are also working into the physical and etheric bodies in so far as in the Sun periods these bodies grow and develop apart from the independent astral body. This applied especially to the Spirits of Form and the Spirits of Movement. Their intervention takes place form the Sun, as has been described.

[ 55 ] Amid all these various influences, the human being matures to the point where he begins to develop within him the seed of Spirit-Self, just as the seed of Spirit-Man arose in the second half of Saturn evolution and the seed of Life-Spirit on Sun. And now all the conditions on Moon undergo change. Through the successive metamorphoses and renewals the human beings have been growing every nobler, purer and finer in their nature; at the same time they have also gained in strength. Hence they are able increasingly to preserve the picture-consciousness even on into the Sun periods, with the result that this consciousness gains influence on the formation of the physical and the etheric bodies, which formerly was effected through the working of the Sun Beings alone. All that happens upon Moon through the agency of the human beings and the Spirits connected with them, comes more and more to resemble what was formerly brought about by the Sun and the higher Beings that belong to it. In consequence of this, the Sun Beings are able to apply their forces more and more to their own evolution. The Moon too grew ready after a time to be united again with the Sun.

Spiritually regarded, these processes reveal themselves as follows. Little by little, the “fallen” Moon Beings have been overcome by the Sun Beings and must henceforth come into line with them. The deeds of the Moon Beings must become part and parcel of the deeds of the Sun Beings, to whom they are now subordinate. This change requires long epochs of time, during which the Moon periods grow ever shorter and shorter and the Sun periods longer and longer. And then there comes once more a period of evolution during which Sun and Moon form a single cosmic entity. The physical human body has now become entirely ethereal. When this is said, it must not however be imagined that under such conditions there is no physical body. That which has been evolved as physical body during the times of Saturn, Sun and Moon, remains as such. The fact is, we must not limit our recognition of the physical to where it manifests in an outwardly physical form. The physical can also exist in such a way as to present outwardly the form of the etheric, nay even of the astral. We must distinguish here between outward appearance and inner law and principle. A physical can become ethereal and astral, while still retaining the physical laws in its inner nature. And this is what happens when on the Moon the physical body of man has reached a certain stage in its perfection. It becomes ethereal in form. But when the supersensible consciousness that can perceive such things, turns its attention to this body, then, although ethereal in form, it shows itself to be imbued with the laws, not of the etheric but of the physical. In effect, the physical has then been received into the etheric, to rest in it as in a mother's womb and to be nurtured there. Afterwards it will emerge in a physical form once more, but on a higher level. If the human beings of Moon had had to maintain their physical bodies in gross physical form, the Moon could never have been reunited with the Sun. By assuming etheric form, the physical body becomes more akin to the etheric body, and is thus able to be imbued again more intimately with those portions of the etheric and astral bodies which had to be withdrawn from it in the Sun-time epochs of Moon evolution. Man, having appeared like a twofold being during the severance of Sun and Moon, now grows once more into a single whole. The physical takes on more of the quality of soul; and the soul-life is at the same time more bound up with the physical.

Upon this human being, single and coherent, the Spirits of the Sun into whose realm he has now entered can work quite differently than they could before, when they were sending their influences tot he Moon from without. Man is now living in an environment that is more of the soul and spirit. This enables the Spirits of Wisdom to come in with an activity of deep significance. They imbue man with Wisdom—ensoul him with Wisdom. Thereby he becomes in a sense an independent soul. Then to their influence is added that of the Spirits of Movement, who work above all upon the astral body. Under the influence of these high Beings, the astral body develops within it quickness of soul and a Wisdom-filled life-body. This Wisdom-filled etheric body is the germ of what was described in an earlier chapter—in respect of the man at present time—as intellectual soul, while the astral body, animated as it now is by the Spirits of Movement, is the seed and beginning of the sentient soul. And since all this is brought about in the human being at a time when his independence is enhanced, these beginnings of intellectual soul and sentient soul appear as the expression of the Spirit-Self. We must not make the mistake of imagining the Spirit-Self to be, in this period of evolution, a separate entity beside the intellectual and the sentient souls. The latter are only the expression of the Spirit-Self, which in its turn signifies their higher union and harmony.

[ 56 ] The intervention of the Spirits of Wisdom in this epoch is of peculiar significance. For they intervene not only for the human beings but for the other kingdoms too, which have developed upon Moon. When Sun and Moon are joined again, these lower kingdoms are also drawn into the realm of the Sun. All that was physical in them is etherealised. So now there are in the Sun not only human beings, but also mineral-plants and plant-animals. These other beings still maintain however their own nature, their own laws of being. Consequently they feel themselves strangers in their new surroundings. For they emerge there with a nature which is scarcely in accord with their environment. Since, however, they are etherealised, they too are accessible to the influence of the Spirits of Wisdom. Indeed, all that has come over from Moon into Sun is now permeated with the forces of these Spirits. That which the Sun-Moon entity has become during this time in evolution may accordingly be called “Cosmos of Wisdom.”

When after an interval of rest the system of our Earth emerges as the successor to this Cosmos of Wisdom, and the created beings that have come over from Moon as seeds come alive again on Earth, then all these beings reveal themselves as filled and permeated with Wisdom. And now we see how it is that Earth man, as he contemplates the things around him, is able to discover Wisdom in their very nature. We can admire the Wisdom in every leaf, in every bone of animal or man, or again in the marvelous construction of the brain and the heart. If man needs Wisdom to understand the things—if, that is, he can examine them and draw forth Wisdom from them—it proves that Wisdom is inherent in them. Try as he will to understand the things of the Earth with Wisdom-filled ideas, man could extract no Wisdom from them if Wisdom had not first been implanted in them. Anyone who would presume to grasp by Wisdom things of which he thinks that they have not first received that Wisdom, may just as well suppose that he can draw water form a glass into which water has not first been poured. Earth—as will be shown later—is Old Moon reborn. And it manifests as a creation filled with Wisdom, because in the epoch here described the Spirits of Wisdom imbued it with their forces.

[ 57 ] It will readily be understood that in the above account of Moon conditions it has only been possible to depict a few transient forms of this whole stage of evolution. Out of the whole course of events we have had to lay hold, as it were, on certain elements, singling them out for description. One might feel dissatisfied with a method of exposition that can give no more than isolated pictures, and regret that Moon evolution had not been brought into a nexus of well defined concepts. If objection is taken on this ground, all one can say is that these descriptions have purposely been given in concepts less sharp and definite. For the intention here is not so much to provide speculative concepts and built-up scheme of thought, but a mental picture of what can actually appear before the spiritual eye when supersensible vision is directed to the facts. And for Moon evolution this has far less of sharp and clear-cut outline than have our perceptions on Earth. In the Moon epoch we have to do much more with changing, varying impressions, with fleeting, mobile pictures and their transitions from one to another. It must moreover be borne in mind that we are considering an evolution that continues through long, long ages, and in any description of it we can after all do no more than hold fast momentary pictures here and there.

[ 58 ] The culminating point of the Moon epoch is reached at the moment when the human being, through the astral body which has been implanted in him, has advanced so far in evolution that his physical body gives to the Sons of Life the means to attain their human stage. For at this point the human being has also attained all that the Moon epoch can give him for himself, for his own inner begin, on his forward path. The ensuing time—the second half of Moon evolution—may therefore be described as a waning period. Yet in this time, as we have seen, something of great importance is nevertheless achieved, both for man's environment and also for man himself. Wisdom is implanted into the heavenly body of Sun-Moon. Moreover it is in this declining period that the seeds are sown of the intellectual and the sentient souls. Their unfoldment, however, and that of the spiritual soul—and withal, the birth of the I in free self-consciousness—does not take place until the Earth. At the Moon stage the intellectual and sentient souls do not by any means appear as though the human being were already expressing himself through them; rather do they seem like instruments for the Sons of Life who are associated with Man's being. If one wanted to describe how man felt in this respect on Old Moon, one would have to express his consciousness in some such words as these—“In me and through me lives the Son of Life. Through me he beholds the Lunar environment, the Moon; in me he thinks upon the things and beings that Moon contains.” Moon man, in fact, feels himself overshadowed by the Son of Life. He feels himself as the tool or instrument of this higher Being. During the severance of Sun and Moon, in the times when he is turned away from the Sun, he feels, it is true, more independent; he also feels as thought the I belonging to him—which in the Sun times vanished from his picture-consciousness—for so we may describe it—gives the human being on Moon the feeling: “In the Sun time my Ego soars away with me to higher realms, to Beings lofty and sublime; then it descends with me, when the Sun vanishes, into deeper worlds.”

[ 59 ] Moon evolution proper was preceded by a preparatory stage; a kind of repetition of Saturn and Sun evolutions took place. And now, in this declining period, after the reunion of Sun and Moon, we can similarly distinguish two epochs, during which there were to some extent even physical condensations. So do physical soul-spirited conditions of the Sun-Moon body alternate with one another. In the physical epochs the human being, and also the beings of the lower kingdoms, appear as though foreshadowing in “set forms that are without independence, what they will afterwards become in a more independent way during the Earth time.

Thus we have two preparatory epochs of Moon evolution and again two epochs in the declining time, Such epochs may be called “cycles” or “rounds.” In the intervening time, after the two preparatory epochs but before the epochs of decline—in the time, that is to say, when Moon and Sun are severed—we shall be able to recognize three distinct epochs. The middle one is the time when the Sons of Life reach their human stage. It is preceded by an epoch when the conditions are all leading up to this central event, and it ids followed by another, wherein the Sons of Life enter more fully into the new creations and carry their development further. These three epochs when taken together with the two of preparation and the two of decline, make seven rounds in all. Moon evaluation as a whole may therefore be said to take its course in seven rounds. Between the rounds are intervals of rest, such as we have already had frequent occasion to describe. But if we want to have a true picture of what happens, we must not imagine an abrupt transition from activity to interval of rest. The Sun Beings, for example, gradually withdraws from their activities on the Moon. A time begins for them which, seen from without, appears as their interval of rest, while on the Moon itself, quick, independent activity continues. In this way the period of activity for one kind of Being will often extend into the period of rest for another. Taking this into account, we may speak of a rhythmic waxing and waning of forces in cyclic epochs. Nay more, a similar division is also recognizable within each of the seven Moon cycles above indicated. The whole of Moon evolution may be described as one great—or planetary—cycle; the seven divisions within it as small cycles, and their sub -divisions are still smaller ones. This seven times sevenfold division can be observed also in Sun evolution, and even in the Saturn epoch there is a suggestion of it. It should however be borne in mind that the dividing lines are to some extent obliterated in the Sun epoch and still more so in Saturn. They grow increasingly distinct, the farther evolution proceeds towards the Earth epoch.

[ 60 ] At the close of the Moon evolution that has been described in outline in the foregoing pages, all the forces and Begins connected with it pass into a more spiritual form of existence, that is on an entirely different level both from the form of existence during the Moon period and also from that during the Earth evolution which follows. A being with faculties sufficiently highly developed to be able to perceive all the details of Moon and Earth evolutions, will not necessarily be able to see what takes place in the interval between the two. For him, the Beings and forces would, at the close of the Moon period, vanish as it were into the void, and then after a lapse of time emerge again from the dim twilight of the cosmic womb. Only a being with far higher faculties could trace the spiritual events that are enacted in the intervening time.

[ 61 ] When the interval is over, the Beings who took part in the evolutionary processes on Saturn, Sun and Moon reappear, endowed with new faculties. By their former deeds, the Beings who stand above man have attained the power to bring his evolution so far forward that in the Earth epoch which follows on the Moon he will be able to develop a new mode of consciousness, that stands at a stage higher than the picture-consciousness he had in the Moon epoch. But man must first be prepared to receive this new gift. During the Saturn, Sun and Moon evolutions he has incorporated into his being the physical body, the etheric body and the astral body. But these members received only those faculties and forces which enabled them to live for a picture-consciousness. The organs, and also the whole form and figure which would enable them to perceive a world of external objects are lacking. Just as a new plant will unfold no more than is contained, as potentiality, in the seed that comes from the old one, so too, at the beginning of the new stage in evolution, the three members of man's nature emerge with forms and organs such as allow of the development only of a picture- consciousness. For the unfolding of a higher stage in consciousness they will have first to be prepared.

The preparation takes place in three stages. During the first, the physical body is lifted to a height of development such as enables it to undergo the necessary change into a form and figure which can provide the basis for objective consciousness. This preliminary stage of Earth evolution may be described as a repetition of the Saturn period on a higher level. For in this period, as in the Saturn time, higher Beings are working upon the physical body alone. When the evolution of this physical body is far enough advanced, all the Beings have to pass once more into a higher form of existence, before the life-body can advance in its turn. The physical body has, as it were, to be re-cast, in order to be able to receive, when it unfolds again, the more highly evolved life-body. After this interval devoted to a higher form of existence, there follows a kind of recapitulation of Sun evolution on a higher level, for the further development of the life-body. And then—after a further interval—the like is done, in a recapitulation of Moon evolution, for the astral body.

[ 62 ] Let our attention now be turned to the events of evolution after the close of the third of these repetitions. All the Beings and forces have become spiritualized once more, rising during the process of spiritualization into far higher worlds. The lowest of the worlds where something of them is still to be perceived is the very world where man now sojourns between death and new birth—the several regions, namely, of Spiritland. Thereafter the Beings gradually descend once more into lower worlds. Before the physical evolution of the Earth begins, they have come down so far that their lowest manifestations can be beheld in the astral or soul-world.

[ 63 ] All that exists of man during this period is still in astral form. For a right understanding of this stage in his development it is important to realize that although man has in him physical body, life-body and astral body, the physical body is not yet present in a physical form. What makes this physical body physical at this stage is not physical form but the fact that while possessing astral form it bears within it physical laws. It is an entity with physical laws and principles in a form that is of the nature of soul—and the like holds good of the life-body.

[ 64 ] To the eye of the spirit the Earth at this stage in its evolution appears at first as a world-entity which is all soul and spirit—that is to say, in which even the physical and living forces show a soul-like form. In this world-entity is potentially contained all that is destined subsequently to metamorphose into the creatures of the physical Earth. It radiates light; but the light is not yet such as physical eyes could have perceived—even if they had existed then. It shines only for the opened eyes of the seer, shines for him in the light that is of the soul.

[ 65 ] Within this soul-entity there now takes place what may be described as a condensation, with the result that after a time in the very midst of the soul-entity a form of fire makes its appearance, even such a fiery form as Saturn was in its densest state. This form is woven-through with the influences of the various Beings who are partaking in the evolution. Like a surging forth and a diving down into the fiery sphere of the Earth—such is the interplay we can observe between the Beings and the heavenly body. We are not therefore to think of this fiery sphere of the Earth as being of the same substance throughout. Rather it is like an organism that is permeated with soul and spirit. As to those beings who are destined to become on Earth human beings in their present form, they can take very little share in this diving down into the fire-body. They are still in a condition that obliges them to remain almost entirely in the uncondensed surrounding sphere, where they are within the womb of higher spiritual Beings. At this stage they touch the fire-Earth with a single point only of their soul-form, with the result that the warmth condenses a portion of their astral form. Thereby Earth life is kindled in them. For the most part, their being still belongs to worlds of soul and spirit; only through this contact with the earthly fire does warmth of life begin to play around them. If therefore we would make us a picture—at once sensible and supersensible—of man at this beginning of the physical Earth, we must conceive a soul-form of egg-like shape, contained in the encircling sphere of Earth, and surrounded at its lower surface in the way an acorn is by a cup; only, the substance of this “cup” consists entirely of warmth or fire. Now as a consequence of this envelopment by warmth, not only is life kindled in the human being, but at the same time a change takes place in his astral body. Into it is implanted the first beginning of that which afterwards becomes the sentient soul. We may say therefore that, at this stage, man consists of sentient soul, astral body, life-body, and of a physical body that is woven of fire. In the astral body are surging up and down the spiritual Beings who partake in his existence. Through the sentient soul man feels himself bound to the Earth. He has in this time a predominating picture-consciousness where the spiritual Beings in whose womb he lies reveal themselves; and only like a point within this consciousness is the sensation man has of the body that belongs to him. It is as though he were looking down from the spiritual world upon an earthly possession, of which he feels: “That is thine.”

Stage by stage the condensation of the Earth continues, and the above-described differentiation in man grows gradually more distinct. Then comes a moment in evolution when the Earth is so far condensed that only a part of it remains fiery, while another part has assumed a form of substance that may be described as “gas” or “air.” With man too a change is brought about. Henceforth not only is he touched by the warmth of Earth, but air-substance too begins to be imparted to his fire-body. And as the warmth kindled the life in him, so does the air as it plays around him evoke within him what can be described as—spiritual—sound. His life-body rings forth with sound. Simultaneously, a portion of his astral body becomes separated out as the first germinal beginning of the intellectual soul that emerges later.

To envisage what is going on at this time in the soul of man, we must remember that the higher Beings are continuously surging up and down in the air-and-fire body of the Earth. In the fire-Earth it is, to begin with, the Spirits of Personality that are of importance for man. And while he is being called to life by the Earth-warmth, his sentient soul says to itself: “These are the Spirits of Personality.” In the air too, higher Beings are in like manner making themselves known. They are the ones we have already named, following Christian esoteric usage, the Archangels; and it is their influence that man feels as inward sound when the air is wafted round him. Then does his intellectual soul say to itself: “These are the Archangels.” For what man perceives at this stage through his connection with the Earth does not yet consist of so many physical objects. He lives in the sensations of warmth that rise up to him, and in sounds; and within these streams of warmth and surging waves of sound he feels the presence of the Spirits of Personality and the Archangels. He cannot yet perceive these Beings directly, only through the veils, as it were, of warmth and sound. While the perceptions of warmth and sound are penetrating into his soul, pictures of the higher Beings in whose sheltering care he feels himself to be, are continually rising and falling within him.

[ 66 ] And now evolution continues, its progress finding expression once again in a further condensation. Watery substance is incorporated into the Earth-body, which consists now of three members: the fiery, the airy and the watery. But before this, an important event takes place. Out of the fire-air Earth an independent heavenly body splits off, which will in its further course become the present Sun. Hitherto Earth and Sun have been a single body. After the severance of the Sun , Earth still contains within it, to begin with, all that is in and on our present Moon. The separation of the Sun takes place because higher Beings—for their own evolution and for that which they have yet to do for the Earth—can no longer endure the matter which is now condensed as far as water. Out of the whole Earth-mass they separate the substances which alone are suited to their use, and take their departure to make themselves a new dwelling-place in the Sun. Henceforth they work on to the Earth from without, from the Sun. Man, on the other hand, needs for his further evolution a scene of action where matter will condense still more.

[ 67 ] Hand in hand with the incorporation of watery substance into the Earth-body, once again a change is wrought in man himself. Henceforth not only does the fire pour into him, and the air play around him, but watery substance too is incorporated into his physical body. Simultaneously his etheric part undergoes a change; he now begins to perceive it as a delicate body-of-light. Formerly, man felt streams of warmth rise upward to him from the Earth, while tones made him conscious of air being wafted towards him; now, his body is penetrated also by the watery element, whose inpouring and outpouring he beholds as waxing and waning light. Moreover, in his soul too a change has taken place. To the first beginning of sentient and then of intellectual soul, that of the spiritual soul has been added. In the element of water work the Angels; they are the real kindlers of light. For man it is as though they were appearing to him in light.

Certain higher Beings who were formerly in the Earth-body itself now act upon it from the Sun. In consequence of this, all influences that are at work on the Earth are changed. Man, fettered to the Earth, would no longer have been able to feel within him the influences of the Sun Beings, were his soul turned perpetually towards the Earth from which his physical body is derived. Henceforth he is brought into alternating states of consciousness. At certain times the Sun Beings tear his soul away from the physical body; so that he is now alternately in the lap of the Sun Beings in a pure life of soul and then again in a condition where, united with the body, he receives the influences of the Earth. When he is in the physical body, the streams of warmth flow up towards him, the airy masses resound around him, the waters pour in and out of him. When he is outside the body, the pictures of the higher Beings, in whose womb he is, go surging through his soul.

Earth at this stage of evolution lives through two alternating times. At one time it can play around the human souls with its substances and enwrap them with bodies; at another, the human souls have withdrawn from it and only the bodies are left. Earth with its human beings is then in a state of sleep. It is by no means out of keeping with the facts to say that in those pristine ages the Earth underwent a day-time and a night-time. (In terms of physical space this can be expressed as follows. Through the mutual influence of the Beings of Sun and Earth, the Earth comes into movement in relation to the Sun, and in this way the alternation of the above-described periods of night and day is brought about. It is day when the surface of the Earth where man is evolving is turned towards the Sun; when it is turned away it is night—that is, the time during which man's life is entirely a life of soul. But we must not imagine that the movement of the Earth around the Sun in that primeval age was like the movement it describes today. Conditions were altogether different. Nevertheless, it is good already at this point to begin to sense that the movements of the heavenly bodies into such relative movements and positions as enable the spiritual conditions to work themselves out in the physical.)

[ 68 ] Turning out gaze upon it during its nocturnal time, the body of the Earth would look to us like a corpse. For it is largely composed of the disintegrating bodies of human beings whose souls are in another form of existence. The watery and aeriform organic structures of which the human bodies consist disintegrate in the night and are dissolved in the remaining mass of the Earth. That part alone of the human body which was formed from the very beginning of Earth evolution by the interaction of fire with the human soul, and which then in course of time grew ever denser and denser—that part alone remains, but quite inconspicuous, like a seed. It will easily be seen that we must not imagine the “periods of day and night” here described as bearing very much resemblance to what these terms denote for the present Earth. When at the beginning of the day-time the Earth again comes under the immediate influence of the Sun, the human souls press forward into the region of physical life. Touching the seeds, they cause these to sprout and grow into an outer form which looks like an image of the human being such as he is in his soul-nature. Something not unlike a tender act of fertilization takes place here between man's soul and the seed-like body. Then do the souls thus incarnated begin once more to draw to themselves the air and water-masses and incorporate them into their bodies. The differentiated body expels and inhales the air—a first beginning of the later breathing process. The water too is absorbed and expelled; nutriment in a primeval form begins. These processes, however, are not yet perceived as outward happenings. Only in the case of the above-described “fertilization” do we find the soul engaged in a kind of external perception. As it touches the seed which the Earth is holding out towards it, the soul is dimly aware of awakening to physical existence. What it then perceives may be conveyed approximately in the words: “That is my form.” This feeling—we might also describe it as a dawning sensation of I—remains with the soul throughout the time of its union with the physical body. The absorption of the air, on the other hand, is still experienced in an entirely spiritual way. It appears in the form of sound-pictures surging and dying away, which “form” the seed that is undergoing differentiation. Surrounded on all hands by surging waves of sound, the soul feels how it is forming and shaping its own body according to the forces of these sound-tones. At this stage in evolution, human forms and figures begin to take shape, the like of which cannot be observed by present-day consciousness in any outer world. They evolve like plant and flower-forms of the most delicate texture; being inwardly mobile they give rather the appearance of waving, fluttering flowers. During his time on Earth, man lives through a blissful feeling of being fashioned into such forms as these. The absorption of the watery parts of the Earth is felt in the soul as an access of force, as an inner strengthening. Outwardly it appears in the physical entity of man as growth. As the direct working of the Sun declines, the human soul loses the power to control these processes. Little by little, they are cast aside. Only those parts remain, which bring about the maturing of what we described as the seed. Man himself deserts his body and returns into the spiritual form of existence. (Not all parts of the Earth are used up in the construction of the human bodies. We must not imagine that the Earth in its nocturnal time consists entirely of disintegrating corpses and seeds which await their re-awakening. These are embedded in other forms, fashioned out of the substance of Earth, the nature of which will be revealed later.)

[ 69 ] And now the condensation-process goes still further. To the watery element is added the solid—we may call it the element of “earth.” Man too begins during his Earth time to incorporate the earth-element into his body. And then it immediately becomes evident that the forces which his soul brings with it from the body-free condition no longer have the same power as heretofore. Formerly the soul fashioned its body from the fiery, airy and watery elements, according to the tones that rang out from them and the pictures of light that they set playing all around. Now that the form is solidified, the soul can no longer do this. Other powers enter into the forming process. That which remains behind when the soul departs from the body is no longer merely like a seed, to be kindled to life by the returning soul. Henceforth it actually contains within itself the quickening power. The soul at its departure leaves not merely its image behind on Earth but, implanted in the image, a portion also of this quickening power. At its reappearance upon Earth, it is no longer able ton its own to awaken the image to life. The calling-to-life must take place within the image itself. Henceforth the spiritual Beings who work on to the Earth from the Sun maintain the quickening force in the human body even when man himself is not upon the Earth. Now therefore the reincarnating soul is aware not only of the sounds and pictures-of-light that surge around, wherein it feels the higher Beings who are immediately above it; in receiving the earth-element the soul experiences the influence of those still higher Beings who have established their scene of action on the Sun.

Formerly, man felt himself belonging to the Beings of soul and spirit with whom he was united when free of the body. His I was still sheltered within their womb. From now on, the I confronted him during physical incarnation, along with all the other things that were around him. Independent images of man's soul and spirit existed henceforth on Earth. Compared to the present human body they were fine and delicate in substance. For only in a very rarefied state did “earth” enter into their composition—rather as when the man of today receives into his organ of smell the finely distributed substances of some outer object. The human bodies were like wraiths, like shadows. Distributed as they were over the whole Earth, they came under different kinds of Earthly influence at different parts of the Earth's surface. While the bodily images, being in accordance with the soul of man that quickened them, were heretofore essentially alike over the whole Earth, diversity began now to appear among the human forms. Thus was the way prepared for what afterwards showed itself in variety of race.

Now that the bodily man had grown more independent, the former intimate union between the Earthly human being and the world of soul and spirit was to some extent dissolved. Henceforth, when the soul left the body, the latter experienced something like a continuation of life.

Had evolution gone on in this way, the Earth would needs have hardened under the influence of its solid element. Supersensible cognition, looking back upon these conditions, sees the human bodies, when their souls depart from them, growing more and more solid. After a time, human souls returning to Earth would no longer have found any suitable material with which to unite. It would all have been used up in filling the Earth with the lignified relics of their incarnations.

[ 70 ] At this juncture an event took place which gave to the whole of evolution a new turn. Everything that could conduce to a permanent hardening in the solid substance of the Earth was eliminated. This was the time when our present Moon left the Earth. The influences that contributed to permanence of form and had hitherto worked directly from within the Earth, worked henceforth indirectly in a weakened manner from the Moon. The higher Beings upon whom this “forming of form” depends, had resolved to let their influences come no longer from within the Earth but from without As a result, there now appeared in the human bodily organisms a diversity which may rightly be regarded as the beginning of the separation into male and female. The delicately constituted human forms that previously inhabited the Earth had brought forth the new human form, their descendant, by the interaction within them of two forces—the seed-force and the life-giving, quickening force. These descendants now underwent a change. In one group of them worked more of the seed-force of the soul and spirit; in the other, more of the quickening seed-force. This was due to the fact that with the departure of the Moon from the Earth, the earth-element had toned down its power. The working of the two forces on upon the other now became more gentle, more tender than it had been when it took place within a single living body. Consequently the descendant organism too was more tender, more delicate. Entering upon its life on Earth in this tender condition, it only gradually assimilated the more solid parts. Thus, for the human soul returning to Earth, the possibility of union with the body was restored. The soul no longer called the body to life from without, for now the quickening process took place on Earth; but it united with the body and made it grow—although a certain limit was set to the body's growth. Owing to the separation of the Moon the human body became plastic for a while; but the longer it continued to grow on Earth, the more did the hardening forces gain the upper hand, until at length the soul could partake but feebly in its organization. Thereupon the body fell into decay, while the soul ascended to other—spiritual—modes of lie.

[ 71 ] Stage by stage, while this configuration of the Earth is proceeding, the forces man has been acquiring during Saturn, Sun and Moon evolutions, begin gradually to partake in his further development. First, the astral body—still containing the life-body and the physical body dissolved within it—is kindled by the Earthly fire. Then it separates into a finer, specifically astral part—the sentient soul—and a coarser, etheric part which will from now on be touched also by the earth-element. The etheric of life-body, hitherto latent, makes its appearance. And while in the astral man the intellectual and the spiritual soul are developing, the coarser parts, receptive to sound and light, are separated out in the etheric body.

Finally, in the moment when the etheric body condenses still more, so as to become—from a “light” body—a fire body, or body-of-warmth, the stage in evolution is reached when the solid earth-element begins to be incorporated in the human being. Having condensed to fire, the etheric body can now unite—by virtue of the forces of the physical body that have been implanted in it—with the substances into the body, which has in the meantime grown more solid. And this is where the higher Beings come in who dwell on the Sun. They breathe into man's body the air. Whereas by virtue of his past, man has within him the power to permeate himself with the Earth's fire, higher Beings have to guide the breath of air into his body. Before the hardening took place, the life-body of man, as the receiver of sound, guided the stream of air and permeated the physical body with life. Now man's physical body begins to receive a life that comes from outside. The consequence is that this life grows independent of the soul part of man. The soul of man, when withdrawing from Earth, leaves behind not a mere seed of his form, but a complete living image of himself. The Spirits of Form remain united with the image; they carry over to the descendants, when the soul has left the body, the life which they have bestowed. In this way what we may call “heredity” develops. And when the soul of man appears again on Earth, he feels himself within a body whose life has been transmitted from the ancestors. To such a body he feels especially attracted. Something like a memory evolves of the progenitor with whom the soul feels at one. Through the sequence of the descendants this memory continues like a common consciousness. The I flows downward through the generations.

[ 72 ] At this stage in his evolution man felt himself an independent being during his time on Earth. He felt the inner fire of his life-body united with the outer fire of the Earth. The warmth, as it flowed through him, he could feel as his own I. Here in these streams of warmth, woven through and through with life, we have the first beginnings of the circulation of the blood. But in the air that streamed into him man did not altogether feel his own being. For in the air the forces of higher Beings were at work. Nevertheless, part of the forces and influences within the air that poured through him still remained his own, namely, that portion which had already become his own through the etheric forces he had formerly developed. Man had, therefore, a portion of the airy currents under his command. Inasmuch as this was so, not alone higher Beings but he himself was working at his formation and configuration. He shaped the airy parts within him in accordance with the picture in his astral body. While air was streaming into his body from without, to become there the foundation of his breathing life, a portion of the air was differentiated off within him, into an organism inherent in his own nature. This became the basis of the later nervous system. Thus through warmth and air did man at this time have his connection with the surrounding world of the Earth.

On the other hand he was not sensible at all of the assimilation of the solid earth-element. Though this element also played its part at his incarnation, he could not perceive its introduction directly but only in a dimly conscious picture form, as a manifestation of Beings far above him—the entry into his body of the fluid element of Earth. Now that his earthly form has become denser, these pictures have undergone a change in his consciousness. The solid element being now mingled with the fluid, the introduction of that too must needs to be felt as proceeding from the higher Beings, working from without. Man can no longer have the power in his own soul to guide this assimilation, for the body which it has now to serve has been built up from outside. He would indeed spoil its form if he attempted to do so. Thus what he assimilates from without appears to him as guided by edicts proceeding from the higher Beings who work at the formation of his body. Man feels himself as an Ego; he has within him, as a part of his astral body, his intellectual soul, through which he experiences inwardly in pictures what is going on outside him, and with which he permeates his delicate nervous system. He feels himself as a descendant of forefathers, by virtue of the lie streaming through the generations. He breathes—and feels his breathing as brought about by the higher Beings who have been described as the Spirits of Form. To these he also feels beholden for all that through their impulses is brought to him from without, as nourishment. Darkest of all to him is his origin as an individual. The nearest he comes to any feeling of it is a sense of having an influence from the Spirits of Form, as they manifest in the forces of the Earth. Man is guided and directed in his relation to the outer world. This comes to expression in that he is conscious of activities of soul and spirit that are going on behind his physical world. He does not perceive the spiritual Beings in their own form, but he experiences sounds and colors and the like within his soul and knows that in this world of ideal images live the deeds of spiritual Beings. What they communicate sounds forth to him; what they reveal appears to him in pictures of light. The most inward feeling Earth man has of himself comes to him through the conceptions he gains of the element of fire or warmth. He can already distinguish his own inner warmth from the streams of warmth in his environment. In the latter the Spirits of Personality reveal themselves. But man has no more than a dim consciousness of what is there behind thee outer streams of warmth. He feels in them the influence of the Spirits of form. When mighty activities of warmth manifest in his environment, then the feeling arises in the soul: “Now, glowing through the Earth's horizon are the spiritual Beings, a spark of whose fire has detached itself to become the warmth that fills my inner being.”

In the workings of light, man does not yet distinguish in quite the same way an outer and an inner. When pictures of light emerged in his environment, they did not always give rise to the same feeling in the soul of man. There were times when he felt them as coming from outside. This was when he had descended from the body-free condition and entered into incarnation—periods, that is, of his growth on Earth. But as the time drew near, when the seed of the new Earth man was taking shape, the pictures faded and man retained no more than something like inner memories of them. In these pictures of light, the deeds of the Fire Spirits (Archangels) were contained. The Fires Spirits appeared to man as ministering spirits of the Warmth-Beings who planted a spark of fire in his inner nature. When these outer manifestations faded, man experienced them as mental images (as memories) within him. He felt united with their forces; and so indeed he was. For by virtue of what he had received from them he was able to work upon the sphere of air that surrounded him. Under his influence it began to ray forth light. That was a time when Nature forces and human forces were not yet separate from one another as they afterwards became. Whatever took place upon Earth proceeded still to a large extent from the forces of human beings. An observer, looking from beyond the Earth upon the events of Nature that were taking place there, would not have seen in these mere outer processes, independent of man; he would have recognized in them the influence also of human beings.

The perceptions of sound took yet another form for Earth man. From the very beginning of his Earthly life, he perceived them as coming from without. And while the light-pictures were so perceived only until the middle period of his existence on Earth, external sounds could still be heard even after this middle period. Only towards the end of his life did Earth man become insensitive to these; and then there remained to him still the inner memories of them. The sounds bore within them the manifestations of the Sons of Life (the Angels.) When towards the end of his life man felt himself inwardly united with these forces, he could then, by imitating them, call forth mighty activities in the water-element of the Earth. Under his influence arose a surging of the waters—within the Earth and over its surface.

Only in the first quarter of his Earthly life did man have any conscious experience of taste, and even then it appeared to his soul like a memory of experiences in his body-free condition. So long as he had the sense of taste, the solidification of his body by the absorption of outer substances continued. In the second quarter of his Earthly life, though growth might still continue, man's form and figure was already fully developed. At this period, he could only perceive other living beings beside himself through the warmth, light and sound. Effects that they produced. For he was not yet able to form any conception of the solid element. Of the watery he received only, in the first quarter of his life, the taste effects above mentioned.

[ 73 ] A reflection of this inner soul-condition of man could be seen in his external, bodily form. Those parts which contained the beginning of what afterwards became the form of the head, were the most perfectly evolved. The remaining organs appeared only as appendages, and were shadowlike and indistinct. But not all Earth men were alike in form and figure. Some there were in whom, according to the conditions under which they lived, the “appendages” were more, or less, developed—the variation depending upon their dwelling-place on Earth. Where they became more deeply involved in the Earth world, the appendages appeared more prominent. There were also human beings who at the beginning of the physical development of Earth had, by virtue of their preceding evolution, been the most mature and had accordingly experienced the contact with the fire-element at the very outset, when Earth had not yet condensed to air, and who were now able to develop more perfectly the beginnings of the head. These were, in their inner life, of all human beings the most harmonious. Others had not been ready for contact with the fire-element until the Earth had evolved within it also the air; they were more dependent on external conditions. The former kind were clearly aware through the warmth, of the Spirits of Form, and their feeling of themselves in Earthly life was as though they retained a memory of belonging to the Spirits of Form, of having been united with them in the body-free condition. The others had the memory of the body-free condition only to a lesser degree; they were chiefly aware of their membership of the spiritual world through the light-effects of the Spirits of Fire (Archangels.)

There was in addition a third kind of human being, still more deeply entangled in Earthly existence. These had not been able to be touched by the fire-element until such time as the Earth, already separated from the Sun, had received into it the element of water. The feeling they had of belonging to the spiritual world was slight, notably at the beginning of their Earthly life. Only when the working of the Archangels, and more especially of the Angels made itself felt in their inner mental life, did they become aware of it. On the other hand, at the beginning of their Earthly time they were full of eager impulse for action—for such actions, namely, as could be performed within the conditions of the Earth itself. In such human beings the other organs (the appendages) were especially developed.

[ 74 ] In the time when, before the separation of the Moon, the Moon forces were bringing about in the Earth a constantly increasing measure of solidification, it befell that among the descendants of the “seeds” left behind by men on Earth, there were some in whom the human souls returning from the body-free condition could no longer incarnate. Their form was much too hardened, and under the influence of the Moon forces had grown all too unlike the human figure to be able to receive the soul. This meant that certain human souls no longer found it possible to return to Earth. Only the most mature, only the strongest felt themselves equal to the task of so transforming the Earthly body during its growth that it could blossom forth into the true human form. Hence but a portion only of the human bodily descendants became vehicles for Earth men. Another portion, owing to their hardened form, could only receive souls that were at a lower level than the souls of men. Some of the human souls, on the other hand, being thus compelled to cease partaking in Earth evolution during that epoch, were brought into a different kind of life-history. Even at the time of the separation of the Sun, there had already been souls who could no longer find a place on Earth. These were transplanted for their further evolution to another planet. Under the guidance of cosmic Beings, this planet wrested itself free of the general World-substance which had been united with the physical evolution of Earth at its beginning, and out of which the Sun itself had also separated. This was the planet whose physical expression is known to external science as Jupiter. (Here we are speaking of heavenly bodies and planets and of their names, in precisely the same way as was customary in a science of former times. The meaning will e clear from the context. The physical Earth is but the physical expression for an organism of soul and spirit, and the same is true of every other heavenly body. He who perceives the Supersensible does not mean by the name “Earth” the mere physical planet, nor by “Sun” the mere physical fixed star. And in like manner, when he speaks of Jupiter, Mars, etc., he is referring to far-reaching spiritual complexes. Naturally, the heavenly bodies have since the times of which we are here telling undergone fundamental changes in their form and purpose—in a certain respect, even in their position in the heavenly spaces. Only one who is able to follow back their evolution into far distant ages, can recognize the connection of the present planets with their forebears.)

It was thus on Jupiter that such souls continued their evolution. Later one, when then Earth was inclining still more to the solid state, another dwelling-place had to be created for souls who, though able for a time to inhabit the hardened bodies, could no longer do so when the hardening had gone too far. For these, there arose in Mars a dwelling suited to their further evolution. Then again there were souls who at a still earlier time, when the Earth was united with the Sun and was incorporating in itself the air element, proved unadapted to partake in its evolution. These souls were affected too strongly by the Earthly corporeal form. They had therefore to be withdrawn, already at that time, from the immediate influence of the Sun forces. The Sun forces must work upon them from without. They found on Saturn a place for their further evolution. Thus in the course of its evolution the number of human forms on Earth steadily decreased. Forms began to appear in which human souls were not incarnated—forms which were able to receive only astral bodies, even as man's physical body and life-body had done on Old Moon. While Earth was growing waste and void as to human inhabitants, these beings now established themselves upon it. In the last resort, all human souls would have had to leave the Earth—had it not been for the severance of the Moon. This made it possible for human forms which at that time could still be humanly ensouled, to withdraw the human seed or embryo during their Earthly life from the Moon forces emanating directly from the Earth, and let it mature within themselves up to the point where it could safely be exposed to these forces. This meant that, while the seed or embryo was taking shape within the human being, it came under the influence of those Beings who guided by the Mightiest among them, had severed the Moon from the Earth, so as to carry Earth's evolution forward over a critical point.

[ 75 ] When the Earth had developed the air-element within it, there were astral beings in the sense of the above description—as relics from the Old Moon—who had remained farther back in the evolution than the lowest of human souls. These became the souls of the forms which had to be deserted by man even before the separation of the Sun, and were the forefathers of the animal kingdom. In course of time, they evolved especially those organs which in man existed as appendages. Their astral body had to work upon the physical and the life-body in the same way as was the case with man on Old Moon. This, then, is how the animals originated; and they had souls which could not dwell in the single creature. The soul extended its being to the descendant of the parent form. Animals that are in the main descended from a single form, have one soul together. Only when, as a result of special influences, the descendant departs from the parent form, does a new animal-soul come into incarnation. And it is in this sense that in spiritual science we speak of specific (or generic) souls, or “group souls” of the animals.

[ 76 ] Something not unlike this took place at the time of the separation of the Sun from the Earth. Out of the watery element forms emerged which were no farther on in their development than man had been before his evolution on Old Moon. Such forms were only able to receive an astral influence when it worked upon them from without; and this could not happen until after the departure of the Sun from the Earth. Each time that the Sun period of the Earth set in, the Astral of the Sun roused up these forms to build themselves their life-body from out of the Ethereal of the Earth. Then, when the Sun was turned away from the Earth, this life-body was dissolved once more in the common body of the Earth. As a result of this working together of the Astral of the Sun and the Ethereal of the Earth, physical forms arose out of the watery element which were the forebears of the present plant kingdom.

[ 77 ] Man has become on Earth an individualized soul-being. His astral body, poured into him on Old Moon by the Spirits of Movement, has been organized on Earth into the sentient, the intellectual and the spiritual soul. When his spiritual soul was so far developed as to be able, during Earth life, to build itself a body well adapted to contain it, the Spirits of Form endowed him with a spark of their own fire. The I was kindled in him. Every time he left the physical body, man was in the spiritual world, where he encountered the Beings who had given him his physical body, his life-body and his astral body during the Saturn, Sun and Moon evolutions, and had perfected these up to the Earth level of development. But now that the spark of fire of the I had been kindled in his life on Earth, a change had come about in the body-free life as well. Before this moment in his evolution, man had no independence in relation to the spiritual world. He did not in that world feel himself as a separate, single being, but as membered into the sublime organism composed of higher Beings above him. Now, however, the “I” experience on Earth began to work on into the spiritual world; there too, man began to feel himself as a single unit. Yet at the same time he also felt he was eternally united with that world. In the body-free condition he found again in a higher aspect the Spirits of Form whom he had perceived in their manifestation upon Earth through the spark of his own I.

[ 78 ] The severance of the Moon from the Earth involved also new experiences for the body-free soul in the spiritual world. For it was only through the transference from the Earth to the Moon of a portion of the form-building forces that it was made possible still to develop upon Earth such human forms as could receive a soul's individuality. Thereby the individuality of man was brought into the realm of the Moon Beings. And even in the body-free condition, the after-echo of Earthly individuality could only be effective inasmuch as there too the soul remained within the realm of those mighty Spirits who had brought about the separation of the Moon. It happened in the following way. Immediately after leaving the Earth, the soul could only see the sublime Beings of the Sun as it were in a reflected radiance cast by the Beings of the Moon. But until it had been sufficiently prepared by beholding this reflected radiance, did the soul come face to face with the sublime Sun Beings themselves.

[ 79 ] The mineral kingdom of the Earth also arose by being thrust out from the evolution of mankind. Its structures represent what was still left in a hardened condition when the Moon was separated from the Earth. The soul-nature that felt drawn to these structures was of a kind which, having remained at the Saturn stage, was fitted to create only physical forms. All the events of which we are speaking here—or will be speaking in the sequel—are to be thought of as taking place in the course of immense epochs, the precise determination of which is beyond our present scope.

[ 80 ] The above descriptions have given a picture of the evolution of the Earth from its external aspect. Seen from the aspect of the Spirit, the following emerges. The spiritual Beings who drew the Moon away from the Earth and bound up their own existence with it—becoming in this way Beings of the Earth's Moon—sent down their forces from that heavenly body to Earth and thereby determined the form and structure of man's organization. Their influence was directed to the I or Ego which man had by then acquired; it made itself felt in the interplay of the I with the astral, etheric and physical bodies. It was due to these Beings that the possibility arose in man, consciously to mirror in himself the wisdom-filled configuration of the World, and to portray it, as by reflection, in an act of knowledge. Let the reader recall here the description that was given of how in the Old Moon time, through the Moon's severance from the Sun, man had attained a certain independence in his organization—a freer state of consciousness than could proceed directly from the Sun Beings themselves. During the period of Earth evolution we are now describing, this free and independent consciousness appeared again—a heritage from Old Moon evolution. Under the influence of the Moon Beings, it could have been harmonized once more with the great Universe, and made into a faithful image of it. And this would indeed have come to pass had no other influence intervened. Man would have become a being with a consciousness whose content mirrored back the Universe in the pictures of the life of knowledge, as by natural necessity, not be his own free intention. But it did not happen so. At the very time of the Moon's severance, certain spiritual Beings intervened in human evolution, who had retained so much of their own Moon nature that they could not partake in the departure of the Sun from the Earth, while on the other hand they were also excluded from the influences of the Beings who worked on to the Earth from the Moon. These Beings with an Old Moon nature were banished, as it were, by an abnormal evolution, to the Earth. In their Moon nature was contained precisely that quality which had rebelled against the Spirits of the Sun during Old Moon, and had at that time been of real benefit to man, inasmuch as it had brought him to a free and independent consciousness. As a consequence of their peculiar evolution during the Earth epoch, they now became the opponents of those who, working from the Moon, desired to make man's consciousness an infallible knowledge-mirror of the World. The very same thing which on Old Moon had helped man to a higher level, proved itself now a factor of resistance to the new conditions that had been made possible in the course of Earth evolution. The opposing powers had brought with them from their Old Moon nature the faculty to work upon the human astral body in such manner as to make it—in the sense of the above descriptions—independent. This faculty they used; they gave the astral body—for the Earth epoch too—a certain independence, as against the unfree consciousness determined by necessity, that was being induced in it by the Beings of Earth-Moon.

It is not easy to express in ordinary language what the influence of these spiritual Beings was like in that primeval time. We must not conceive it to have been like the present-day influences of Nature, not yet like the influence of man on man, when by his words one man awakens in another forces of inner consciousness, whereby the other learns to understand something or is moved to some virtue or vice. The primeval influence to which we here refer was not a “natural” influence at all, but a purely spiritual one. It worked also in a spiritual way: it was transmitted, as a spiritual influence, from the higher Spirit Beings to the human being in a manner that accorded with his state of consciousness at that time. If we imagine it like an influence of Nature, we completely fail to perceive its real essence. If on the other hand, we say that the Beings with the Old Moon nature approached man with intent to win him over for their aims by “tempting” him, then we are using a symbolical expression, which is all right, so long as we are aware of its symbolic nature and realize that behind the symbol lies a spiritual fact.

[ 81 ] This influence on man, proceeding from Spirit-beings who had remained behind in the Old Moon condition, entailed for him a twofold consequence. His consciousness was divested of the character of a mere mirror of the Universe, for there was kindled in the human astral body the power to regulate and control the pictures in consciousness. Man became the master of his own faculty of cognition. On the other hand, since it was the astral body which was made the source of this control, the Ego, in spite of being in reality above the astral, fell into a state of perpetual dependence on it. This meant that for the future man was exposed to the constant influence of a lower element in his own nature. It was now possible for his life to sink beneath the high level on which the Earth-Moon Beings had placed him in the cosmic process. And in the sequel there remained the constant influence upon his nature of the abnormally developed Beings of the Moon. These latter may be called—in contrast to those who from Earth-Moon formed man's consciousness to be a mirror of the Universe, yet gave him no free will—the Luciferian Spirits. They brought man the power to unfold a free activity in his own consciousness, but brought him at the same time the possibility of error and of evil.

[ 82 ] As a result of these events, man came into a different relation to the Sun Spirits than was predestined for him by the Earth-Moon Beings. The latter wanted to evolve the mirror of his consciousness in such a way that the influence of the Sun Spirits would predominate in his entire life of soul. But this intention of theirs was frustrated, and in the human beings an opposition was set up between the influence of the Sun Spirits and the influence of the Spirits who were undergoing an irregular Moon evolution, with the result that man was rendered incapable of recognizing the physical influences of the Sun for what they were; they remained hidden from him behind the earthly impressions of the outer world. Filled with these impressions, the astral in man was drawn into the domain of the I. Had it not been for this, the I of man would have been content simply to feel the spark of fire bequeathed him by the Spirits of Form, remaining subject to their commands in all that appertained to the outer fire. But now the I began to use the fire-element, with which it had itself been informed, to influence the phenomena of warmth in the surrounding world. Thus a bond of attraction was established between the I and the Earth fire, and man became entangled, more than had been predestined for him, in the realm of earthly matter. Previously he had had a physical body, consisting as to its main parts of fire, air and water, and with only a shade or, as it were, a phantom of earth substance added. Now the body became more densely compact of earth. Previously, man had moreover been living—as a being rather delicately organized—in a kind of floating, soaring movement above the solid ground of Earth; now he had to descend from the surrounding sphere to the parts of Earth which were already more or less solidified.

[ 83 ] That such physical effects were possible as a direct outcome of spiritual influences, is explained by the fact that these influences were of the kind we have described. They were not Nature influences nor were they like the influences of soul that work from man to man. The latter do not extend their effects so far into the bodily as did the spiritual forces with which we are dealing here.

[ 84 ] Because man exposed himself to the influences of the outer world under the guidance merely of his own ideas, subject as these were to error, because moreover he lived by cravings and passions which he did not allow higher spiritual influences to regulate, the possibility of illness arose. And another marked effect of the Luciferian influence was the following. Henceforth man was unable to feel his single life on Earth as a continuation of body-free existence. He now received such Earthly impressions as he could experience through the astral element with which he had been inoculated, and these impressions joined themselves on to the forces that destroy life. Man experienced this as the doing away of his Earthly life. Death, brought about by human nature itself, now made its appearance. Here we touch a significant secret of man's nature—the connection of the human astral body with illness and death.

[ 85 ] Peculiar conditions now arose for the life-body of man. If was placed in such a position between the physical and astral bodies as to be withdrawn to a certain extent from the faculties man had acquired through the Luciferian influence. A portion of the life-body remained outside the physical body, and was accordingly controllable by higher Beings who, under the leadership of one of their sublime number had left the Earth at the separation of the Sun, to occupy another dwelling-place. Had this portion of the life-body remained united with the astral body, man would have seized on supersensible forces which had belonged to him before, and put them to his own use; he would have extended the Luciferian influence to these supersensible forces. In so doing man would in time have severed himself completely from the Beings of the Sun, and his Ego would have become an entirely Earthly Ego. For at the death of the physical body (or even during its disintegration) the Earthly Ego would have been obliged to take up its abode in another physical body—in a descendant body—without first passing through a time of union with higher spiritual Beings in a body-free condition. Man would thus have attained the consciousness of his I, but only as an Earthly I.

This result was averted by the special development described above in connection with the life-body, a development that was brought about by the Earth-Moon Beings. The true individual Ego was thereby loosed from the merely Earthly Ego, so that man during this earthly life felt himself only partly as his own I, while at the same time he felt that his Earthly Ego was a continuation of the Earthly Ego of his forefathers through the generations. Thus during life on Earth the soul felt a kind of Group Ego reaching back to distant ancestors, and the individual man felt himself a member of the group. It was only on entering into the body-free condition that the individual Ego could feel itself a single being. And even this individualization was impaired inasmuch as the Ego was still burdened with the memory of the Earthly consciousness—the consciousness, that is, of the Earthly Ego. This memory clouded man's vision of the spiritual world, which began to be veiled over between death and birth, as it was already for man's physical vision upon Earth.

[ 86 ] The many changes that took place in the spiritual world while human evolution was passing through these conditions, found physical expression in the gradual regulation of the mutual relationships of Sun and Moon and Earth—and, in a wider sense, of other heavenly bodies too. One consequence of these relationships may here be singled out: the alternation of day and night. (The movements of the heavenly bodies are regulated by the Beings who inhabit them. The movement of the Earth whereby day and night arise, was brought about by the mutual relations of the higher Spirit-Beings above humanity. And it was in like manner that the Lunar motion came about; for after the severance of Moon from Earth, the rotation of the former about the latter enabled the Spirits of Form to work upon the physical body of man in the right way—in the proper rhythm.) By day the Ego and astral body of man were working in the physical body and the life-body. By night this work ceased; the Ego and astral body left the physical and the life-body. During this time they were entirely within the domain of the Sons of Life (Angels,) the Fire Spirits (Archangels,) the Spirits of Personality and the Spirits of Form. The physical body and life-body were also received into their sphere of influence by the Spirits of Form, and in addition by the Spirits of Movement, the Spirits of Wisdom and the Thrones. In this way the harmful influences which had been brought to bear on man during the day through the aberrations of the astral body could be made good again.

[ 87 ] Human beings now began to multiply again on Earth, there was no longer any reason why human souls should not proceed to incarnate in the descendants. For the way in which the Earth-Moon forces were now working enabled the human bodies to take such shape as adapted them perfectly for the embodiment of human souls. Now therefore the souls, formerly translated on to Mars, Jupiter, etc., were guided once more to the Earth. For ever human descendant born in the sequence of the generations, a soul was thus made available. And so it went on or a long time: the coming of fresh souls to settle on the Earth corresponded to the increase in the population. And when these souls left the body through Earthly death, they retained like a memory, in the body-free condition, the echo of their Earthly individuality. This memory worked in such a way that when a body proper for its habitation was born again on Earth, the soul would incarnate in it once more. Thus is came about that among the progeny of men, there were some with souls coming from outside—appearing again on Earth for the first time since the primeval ages of its evolution—and others with souls that were not reincarnating. As evolution continued, the “young” souls appearing for the first time grew ever less and the reincarnated more in number. Nevertheless, for long ages of time the human race still consisted of these two kinds of human beings.

Henceforth, on Earth man felt himself united with his forefathers through the common Ego of the group. But the experience of the individual I was correspondingly intense in the body-free condition between death and a new birth. The souls who came fresh from heavenly spaces to take up their abode in human bodies were in a different situation from those who had one or more Earthly lives behind them. The former brought with them to physical life on Earth only those conditions of soul which they owed to the influence of the higher spiritual world and to the experiences they had undergone outside the Earth's domain. The others had, in earlier lives on Earth, added conditions of their own making. The destinies of the former souls were determined entirely by facts that lay outside the new Earth conditions, while those of the reincarnated souls depended also on what they themselves had done in their former lives under the conditions that prevailed on Earth. And so it came about that along with reincarnation, individual human Karma began to show itself.

Through the withdrawal of the human life-body from the influence of the astral body—in the way indicated above—the relationships of reproduction remained outside the horizon of man's consciousness, and were subject to the guidance of the spiritual world. Whenever a soul had to descend into the Earth sphere, the impulses for reproduction arose in man on Earth. For Earthly consciousness the whole process was veiled to some extent in mystery and darkness.

But now also during Earthly life this partial separation of the life-body from the physical had its results. Spiritual influence was able to effect a notable enhancement of the faculties inherent in the life-body, which manifested in a peculiar development of the power of memory. Independent logical thinking was only in its very first beginnings in that period of man's existence. But the power of memory was almost unlimited. Another effect showed itself in a more outward manner in the fact that man had an immediate “feeling” knowledge of the potent virtues of all living things. He could enlist in his own serve the forces of life and reproduction inherent in animal, and more especially in plant natures. He could withdraw from the plant the force that impels it in its growth, and use this force, just as nowadays forces are taken from lifeless nature—the latent force of coal, for instance—and used to set machines in motion. (Further details on this subject will be found in my book on Atlantis and Lemuria)¹

[ 1 ] Man's inner life of soul was also altered in diverse ways through the Luciferian influence; many kinds of feelings and emotions could be cited which owed their origin to it. Mention may here be made of a few of these changes. Previously the human soul, in whatever it had to do and create, worked in accordance with the aims of higher spiritual Beings. The plan for what had to be achieved was settled in advance. And in the measure in which his consciousness was evolved, man could even foresee how, in pursuance of the preconceived plan, things must necessarily develop in the future. This forward-seeing consciousness was lost when a veil of earthly perceptions was woven across the revelations of the higher Beings and hid from man's view the real forces of the Sun Beings. The future now became uncertain, and this meant that the possibility of feeling fear was implanted in the soul. Fear is a direct consequence of error.

[ 1 ] At the same time we see how with the Luciferian influence man became independent of certain forces to which he had hitherto been entirely subject. Henceforth he could make resolves—quite on his own. Freedom is thus the result of this influence. Fear, and feelings akin to fear, are but concomitant phenomena of man's evolution towards freedom.

[ 88 ] There is a spiritual aspect to this emergence of fear. Within the forces of the Earth, under whose influence man had been brought by the Luciferian powers, other powers were at work—powers which had begun to evince irregularity far earlier in evolution than the Luciferian. Along with the Earth forces, man began now to receive into his being the influences of these other powers. They instilled into feelings which without them would have worked quite differently, the quality of fear. We may name them here the Ahrimanic beings; they are the same as are called by Goethe, Mephistophelian.

[ 89 ] Now although at first the Luciferian influence made itself felt only in the most advanced human beings, it soon began to extend over others too. The descendants of the more advanced mingled with those of the less advanced, with the result that the Luciferian force penetrated also to these. Moreover the life-body of the souls returning from the planets could not be protected to the same extent as the life-body of the descendants of those who had remained on Earth. The protection of the latter was the work of a sublime Being who had the leadership in the Cosmos at the time when the Sun separated from the Earth. In connection with the development we are here considering, this Being appears as the Ruler in the kingdom of the Sun. With Him there journeyed to the Solar dwelling-place such sublime Spirits as had attained the necessary maturity in their cosmic evolution.

But there were also Beings who at the separation of the Sun had not reached this height of development. They had to look for other scenes of action. And these are the Beings through whom it had come to pass that Jupiter and other planets split off from the common World-substance which was in the physical organism of the Earth in the beginning. Jupiter became the habitation of Beings who had not matured to the level of the Sun. The most advanced among them became the leader of Jupiter. As the leader of the Sun evolution became the higher Ego, working in the life-body of the descendants of the human beings who had remained on Earth, so did the Jupiter leader become the higher Ego which passed like a common consciousness through other human beings—those, namely, who traced their descent to a mingling of the offspring of the men who had remained on Earth with those who had only appeared on Earth at the time of the air element and had then gone off to Jupiter. The latter may accordingly be named in spiritual science “Jupiter men.” They were those human descendants who in that ancient time had still been receiving human souls—souls, however, which at the beginning of Earthly evolution had not yet been mature enough to partake in the first contact with the fire-element. These were souls between the human and the animal kingdoms.

And there were still other Beings, who—once more under the leadership of a Highest among them—had separated Mars out of the common World-substance as their dwelling-place, and they exercised their influence upon a third kind of human being who had also arisen by intermingling, the “Mars men.” (This kind of knowledge throws light on the fundamental causes and origins of the planets in our solar system. All the heavenly bodies of this system have come into being through the varying degrees of maturity of the Spirits who inhabit them. Naturally. we cannot enter here into all the details of these cosmic differentiations.)

Those human beings on the other hand, who beheld the presence in their life-body of the high Being of the Sun Himself, may be called “Sun men.” The Being who lived in them as a higher Ego—only in the generations, needless to say, not in the single individuals—is the One to whom diverse names were subsequently given, when men acquired conscious knowledge of Him. To the men of the present time He is the One in whom the relation of the Christ to the Cosmos is revealed.

We can also distinguish “Saturn men.” In them there appeared as higher Ego a Being who, with his companions, had to leave the common substance of the World even before the separation of the Sun The Saturn men were a type of human being in whom, not only in the life-body but in the physical body too, there was a portion which remained withdrawn from the Luciferian influence.

[ 90 ] But now it was so, that in the lower kinds of human beings the life-body was after all too little protected, and could not sufficiently resist the encroachments of the Luciferian nature. Such human beings could so far extend the arbitrary power of the fiery spark of the I which was within them as to be able to call forth in their environment mighty workings of fire, of a harmful nature. This led eventually to a stupendous Earth catastrophe. A great portion of the then inhabited Earth was destroyed in these fire-storms, and with it perished also the human beings who had fallen into error. Only a very small number of them, having remained comparatively untouched by error, could save themselves by taking refuge on some region of the Earth that had so far been protected from the harmful influence of men. One land in particular proved suitable as such a dwelling-place for the new humanity. It was situated at the part of the Earth's surface which is now covered by the Atlantic Ocean. The portion of mankind that had remained most pure from error migrated thither. Other parts became inhabited only by stray remnants. The continent which then existed between the present Europe, Africa and America may be called in spiritual science, Atlantis. (The above-described period of human evolution, preceding the Atlantean, is dealt with from a certain aspect in the relevant literature. It is there called the Lemurian epoch of the Earth, whereas the time when the Moon forces had not yet unfolded their most powerful effects may be called the Hyperborean age. This epoch was preceded by yet another, which coincides with the very earliest time of physical Earth evolution. In Biblical tradition the time before the entry of the Luciferian beings is referred to as the time of Paradise, and the descent on to the Earth—man's entanglement in the world of the senses—as the expulsion from Paradise.)

[ 91 ] It was during evolution in the region of Atlantis that the actual separation of humanity into the men of Saturn, Sun, Jupiter and Mars took place. Previously, no more than the initial tendencies in this direction had shown themselves. The division also into the waking and the sleeping state now entailed yet other important consequences, which came strongly into evidence in Atlantean humanity. During the night, man's astral body and Ego were in the realm of the Beings above him, reaching as far as to the Spirits of Personality. Through the portion of his life-body which was not united with the physical he could have perception of the Sons of Life (the Angels) and the Fire Spirits (the Archangels.) For he could remain united, during sleep, with this portion of the life-body. His perception however of the Spirits of Personality remained indistinct, and this was directly due to the Luciferian influence. But with the Angels and Archangels, other beings also became visible to man in this condition. These were being who, having remained behind on Sun and Moon, had not been able to enter upon Earth-existence at all; they had had perforce to remain in the world of soul and spirit. Under the Luciferian influence, however, man drew them into the realm of his own soul when it was separated from the physical. Thus he came into touch with beings whose influence upon him was in the highest degree seductive. They multiplied in his soul the impulses that led him astray, especially the impulse to misuse the forces of growth and reproduction, which now stood at man's disposal owing to the partial separation of the physical body from the life-body.

[ 92 ] Now there were individual human beings of the Atlantean epoch who were to a large extent enabled to avoid entanglement in the world of the senses. Through them the Luciferian influence was changed from a hindrance in man's evolution into a means for his higher progress. For with its help they were enabled to unfold a knowledge of the things of Earth sooner than would otherwise have been possible, and in so doing, they strove to remove error from their mental life and to bring to light from out of the world's phenomena the primal intentions of the Spirit-Beings. They kept themselves free from impulses and cravings of the astral body directed merely to the world of the senses. Thus they became less and less liable to error, and were brought in this way into conditions of consciousness whereby they had perception purely in that part of the life-body which was separated from the physical. At these times it was as though the physical body's power of perception were extinguished and the body itself dead. But through the life-body these human beings were wholly united with the kingdom of the Spirits of Form, and could learn from them how they were led and guided by the sublime Being who had been the Leader in the severance of Sun and Earth, and through whom the understanding for the “Christ” was subsequently revealed to man. Such men were Initiates. But because the human individuality had now, as we have seen, come into the domain of the Moon Beings, even the Initiates could not, as a rule, be touched directly by the Sun Beings. He could be revealed to them only, as it were in reflection, through the Moon Beings. Thus they beheld not the Sun Being Himself, but His reflected radiance. These Initiates became the leaders of the rest of mankind, to whom they were able to communicate the secrets they saw. They trained up disciples, teaching them the paths to the attainment of the condition that leads to Initiation. The knowledge of what had formerly manifested through “Christ” was attainable only by such as belonged to the Sun humanity in the sense above described. These cultivated their secret knowledge and the ministrations which led up to it, at a special sanctuary which shall here be named the Christ—of the Sun—Oracle. (Oraculum meaning a place where the intentions of spiritual Beings are perceived.)

What is here said in reference to the Christ will be misunderstood unless the following is borne in mind. Supersensible knowledge has to recognize, in the appearance of Christ on Earth, an event to which those men of earlier ages who knew the meaning and purpose of Earth evolution could point, as to an event that was to come in the future. It would be a mistake to presume in those Initiates a relationship To Christ which has only been made possible by the event they prophesied. This much they could prophetically understand and bring home to their disciples: “Who so is touched by the might of the Sun Being, sees the Christ coming towards the Earth.”

[ 93 ] Other Oracles were called into life by the members of Saturn, Mars and Jupiter humanity, whose Initiates carried their vision no farther than to those Beings who could be revealed to them—as “higher Egos”—in their life-bodies. Thus there arose the adherents of the Saturn, the Jupiter and the Mars Wisdom. Beside those modes of Initiation, there were again still others, for human beings who had received into themselves too much of the Luciferic nature to permit of so great a part of the life-body being separated from the physical as was the case with the Sun humanity; more of it is held back there by the astral body. Human beings of this type were not able, even in their more advanced states of consciousness, to reach through to the prophetic Christ Revelation. Their astral body being more under the influence of the Luciferian principle, they had harder experiences to undergo in preparation, before they could receive, in a less body-free condition than the others, not indeed the revelation of the Christ Himself, but that of other sublime Beings; for there were Beings who, though they had left the Earth at the time of the separation of the Sun, were not upon so high a level as to be able to partake continuously in the Sun's evolution. After the severance of Sun and Earth they went forth again from the Sun, taking with them another separate dwelling-place and this was Venus. Their leader was the Being who now became the “higher Ego” for the above-described Initiates and their followers. A similar thing happened with the leading Spirit of Mercury in connection with still another kind of human being. And so there arose the Venus and the Mercury Oracles.

There was moreover a further class of human beings who had absorbed most of all the Luciferian influence. They could only reach up to a Spirit-Being who with his associates had been thrust forth again soonest of all from the evolution of the Sun. This Being has no special planet in the cosmic spaces but lives to this day in the surrounding sphere of the Earth itself, with which he re-united after his return thither from the Sun. The human beings to whom he revealed himself as their higher Ego may be called adherents of the Vulcan Oracle. Their vision was more directed than that of all the other Initiates to the phenomena of Earth. They laid the first foundation for what afterwards arose among men as arts and sciences. The Mercury Initiates, on the other hand, founded the science of things more supersensible; and to a still higher degree the Venus Initiates did the same. The Vulcan, Mercury and Venus Initiates differed from the Saturn, Jupiter and Mars Initiates in the following way. The latter received their secrets more as a revelation from above, more in a finished state, while the former were already receiving knowledge more in the form of thoughts and ideas that were their own. The Christ-Initiates stood between the two; together with the direct revelation, they received at the same time the faculty to clothe their secrets in the form of human concepts. The Saturn, Jupiter and Mars Initiates had to express themselves more in symbolic pictures; the Christ, Venus, Mercury and Vulcan Initiates could make their communications more in the form of ideas and thought-pictures.

[ 94 ] All that was given to Atlantean humanity in this way, came to them through their Initiates, but the rest of mankind also received special faculties through the working of the Luciferian principle, inasmuch as the great cosmic Beings turned to good what might otherwise have been quite detrimental. One such faculty is that of speech. Speech came to man through his condensation into physical materiality and through the separation of a part of his life-body from the physical body. In the times that followed the separation of the Moon, man, to begin with, felt himself united with his physical forefathers through the Ego of the group. But in course of generations this common consciousness, uniting descendants with their forefathers, was gradually lost. Thus with the later descendants the “inner memory” reached back only to a fairly recent ancestor, not any longer to the more ancient forefathers. It was only in conditions resembling sleep, where men came in contact with the spiritual world, that the memory of this or that ancestor would emerge. Then would a man often deem himself one with some such ancestor, whom he believed to have reappeared in himself. This was, in fact, a mistaken idea of reincarnation, which arose especially in the last period of Atlantis. The true teaching about reincarnation was to be found only in the schools of the Initiates. For the Initiates were able to behold how the human soul passes in the body-free condition from incarnation to incarnation. They alone could implant the truth to their pupils.

[ 95 ] In the far distant past of which we are here speaking, the physical form and figure of man was as yet very different from what it is today. It was still to a great extent the expression of qualities of soul. The human being was of a finer, softer materiality than he afterwards became. Where his members are now quite rigid, they were plastic, soft and pliable. A man more filled with soul and spirit was of gentle build, mobile, expressive. One who was less spiritually developed had coarser bodily forms, immobile, not so plastic. Improvement in the life of the soul tended to draw man's members together; such a man would remain small in stature. Backwardness of soul, entanglement in sensuality, came to expression in gigantic bodily proportions. While man was still in his period of growth, the body took shape according to what was growing in the soul—and this to an extent which must seem fabulous, indeed quite fantastic, to present-day ideas. Depravity of passion, or of instinct or desire brought with it a monstrous enlargement of the material in man. The present human form has arisen by the contraction, condensation, and rigidification of Atlantean man. Before the time of Atlantis, man had presented a faithful image of his soul, of his inner being, but the very events and processes that took place in Atlantean evolution contained the inner causes which led to the human being of post-Atlantean time, who in his physical form and statue is firm and well-established, comparatively little dependent on his qualities of soul. (The animal kingdom grew dense in its forms, in far earlier epochs than man.) The laws which at the present time underlie the molding and shaping of forms in the kingdoms of Nature can certainly not be extended to the more remote ages of the past.

[ 96 ] Towards the middle of the Atlantean period of evolution, a great calamity began gradually to overwhelm mankind. The secrets of the Initiates should have been carefully protected from those human beings who had not by due preparation purified their astral bodies from error. For is such attained insight into the hidden knowledge—into the laws whereby the higher Beings guided the forces of Nature—they might enlist these laws in the service of their own mistaken needs and passions. The danger was all the greater, since, as we have seen, men were coming into the realm of lower spirit-beings who were themselves unable to partake in the regular evolution of the Earth and therefore worked against it. These beings were perpetually influencing men, imbuing them with interests which worked against the true welfare of mankind. And then too, the men of that time still had the faculty to place at their own disposal the forces of growth and reproduction in animal and human nature.

Nor was it only the ordinary run of human beings, but some of the Initiates too succumbed to the temptations of lower spirit-beings, and even went so far as to employ the above-named supersensible forces for an end that was directly opposed to the evolution of mankind. For this purpose they gathered round them as associates men who were uninitiated and who applied the secrets of the supersensible working of Nature for decidedly lower ends. A widespread corruption of humanity ensued. The evil grew to greater and greater dimensions.

Now the forces of growth and reproduction, when torn from their mother-soil and independently employed, stand in a mysterious relationship to certain forces that work in air and water. Mighty and ominous powers of Nature were thus let loose by the deeds of men, leading eventually to the gradual destruction of the whole territory of Atlantis by catastrophes of air and water. Atlantean humanity—the portion of it, that is, which did not perish in the storms—was compelled to migrate. As a result too of the great storms, the whole face of the Earth changed. Europe, Asia and Africa on the one hand, and America on the other, began gradually to assume their present shape. Vast numbers of human beings migrated into these countries. For us in our time those above all are of importance who went eastward from Atlantis. Europe, Asia and Africa gradually became colonized by descendants of the Atlanteans. Peoples of many kinds took up their abode in these countries, people that stood at many different levels of evolution—and also of corruption. And in their midst went the Initiates, the Guardians of the secrets of the Oracles. In various regions the Initiates established holy places where the services of Jupiter, Venus, etc. were cultivated in a good—or in an evil—sense. Most detrimental of all was the betrayal of the Vulcan secrets. For the adherents of the Vulcan Mysteries had their attention concentrated upon things of Earth. By this betrayal was brought into a state of dependence upon spiritual things who in consequence of their preceding evolution were disposed to reject all that came from the spiritual world that had evolved through the separation of the Earth from the Sun. Such was the tendency they had developed, and they worked in accordance with it, precisely in that element which was arising in man inasmuch as he had sense-perceptions in the physical world—perceptions behind which the spiritual remained hidden. These beings now attained great influence over many of the human inhabitants of Earth, and the immediate outcome of it was to deprive man more and more of any feeling for things spiritual.

In those times, the size, form and plasticity of man's physical body were still largely determined by qualities of soul. Hence the results of the betrayal appeared in changes of this very kind in the human race. Where supersensible forces were placed in the service of lower instincts, passions and desires—where, that is, the prevalent corruption took this particular form—human figures would arise that were monstrous and grotesque in size and shape. These could not, however, survive beyond the Atlantean epoch; they died out. Physically speaking, post-Atlantean humanity evolved form Atlantean forebears whose bodily figure had already become firm enough not to give way to the soul-forces which had grown to be so contrary to their true nature. There was a period in Atlantean evolution when the laws prevailing in and around the Earth were such as to subject the human figure precisely to those conditions under which it had to grow firm. Human racial forms which had hardened before this time could continue to propagate themselves for a good while to come, but by degrees the souls incarnating in them found themselves so restricted that these races too had to die out. Many of the forms were nevertheless able to maintain themselves right into the post-Atlantean times; indeed, some of them that had remained mobile enough, survived in a somewhat altered condition for a very long time. On the other hand, the human forms which had retained their plasticity beyond the above-mentioned period, became bodies for those souls in particular who had suffered in a high degree the harmful influence of the betrayal. Such forms were destined to die out early.

[ 97 ] In consequence of these developments, other beings had, since the middle of the Atlantean time, been making themselves felt in the realm of human evolution, owing to whose influence man was induced to enter the world of the physical senses in an unspiritual manner. So much so that in place of the true form of this world, hallucinations could appear to him, phantasms, and delusions of all kinds. Man was thus exposed not only to the Luciferian influence but also to that of these other beings, to whose existence we have already alluded. The leader of them may be called after the name he received later on in the ancient Persian civilization, Ahriman. (Mephistopheles is the same being.) Through this influence man came after his death among powers which caused him to appear even there as a being whose inclination was entirely towards the things of Earth and of the life of the senses. The free and open outlook into all that was going on in the spiritual world—of this he was deprived more and more. He had to feel himself in the grip of Ahriman and to a certain extent excluded form community with the spiritual world.

[ 98 ] One Oracle sanctuary was of peculiar importance. Amid the general decline this sanctuary had preserved the ancient service in the purest form. It belonged to the Christ Oracles, and was accordingly able to preserve not only the secret of the Christ Himself but those of the other Oracles as well. For in the manifestation of the supreme Spirit of the Sun, the leaders of Saturn, Jupiter, etc. were also unveiled. In the Sun Oracle was known the secret of producing, in one or other human beings, life-bodies such as the best of the Initiates of Jupiter, Mercury, etc. had possessed. By means which they had in their power, but into which we cannot enter in further detail here, the Initiates of the Sun Oracle caused the impress of the best life-bodies of the old Initiates to be preserved, and then stamped on chosen human beings of a later time. The Venus, Mercury and Vulcan Initiates could also do the like with astral bodies.

[ 99 ] A time came when the leader of the Christ-Initiates saw himself left alone with a few associates, to whom he could, to a very limited degree, impart the secrets of the world. For they were men in whom, owing to their natural endowment, there was least of all of the separation between physical body and life-body. In that age of time such men were altogether the best suited for the further progress of mankind in those times. Conscious experiences in the realm of sleep were coming to them less and less. More and more did the spiritual world become closed to them. They also lacked understanding for all that had been revealed in more ancient times when man was not in his physical but only in his life-body which had formerly been separated from it. This reunion was now gradually taking place in mankind ads a whole, as a result of the transformation which their Atlantean dwelling-place and the Earth in general had undergone. The physical body and the life-body of man were tending more and more to coincide. This meant that the formerly unlimited powers of memory were being lost, and the life of thought was beginning. The portion of the life-body that had now united with the physical transformed the physical brain into the essential instrument of thought. And now at last did man really begin to feel his I within the physical body; now at last did self-consciousness awaken there. To begin with, this happened with a small portion only of mankind, first among whom were the companions of the leader of the Sun Oracle. The remaining masses of mankind, spread over Europe, Asia and Africa, preserved in varying degrees remnants of the ancient states of consciousness. They had therefore immediate experience of the supersensible world.

The companions of the Christ Initiate were men of highly developed intellect, while of all the people of that time they had the least experience in the supersensible domain. The Christ-Initiate journeyed with them from West to East, to a region of central Asia. He wanted to protect them as far as possible from contact with men who were less advanced than they in the evolution of consciousness. He educated them according to the hidden things that were to him open and visible, and worked in this way especially on their descendants. Thus did he train up a group of human beings who had received into their hearts the inner impulses that responded to the secrets of the Christ-Initiation. Out of this group he chose the seven best, that they might be able to have life-bodies and astral bodies corresponding to the impressions of the life-bodies of the seven best Atlantean Initiates. In this way he trained up a successor to each of the Christ, Saturn, Jupiter, etc., Initiates. These seven Initiates became the teachers and guides of those who in the time after Atlantis had settled in the South of Asia, more particularly in ancient India. Endowed as they were with after-images of the life-bodies of their spiritual predecessors, what these great teachers had in their astral bodies—namely, the knowledge and understanding which they had themselves assimilated and made their own—did not come up to what was revealed to them through their life-bodies. For these revelations to speak to them, they had to silence their own faculty of cognition. Then did there speak, from them and through them, the sublime Beings who had also spoken for their spiritual forebears. Save in the times when these great Beings were speaking through them, they were simple, unassuming men, endowed merely with such culture of intellect and heart as they had themselves acquired.

[ 100 ] In India there was living at this time a type of human being that had preserved to a marked degree a living memory of the ancient Atlantean soul-condition that permitted of conscious experience in the spiritual world. In very many of them remained also a strong urge of heart and mind towards such experiences in the supersensible world. By a wise guidance of destiny the main portion of this type of mankind, who were from the best of the Atlantean population, had found their way into Southern Asia. They were then joined by others who migrated thither at different times. Such was the complex of humanity to which the Christ-Initiate assigned his seven great disciples to be their teachers. These gave their wisdom and their commandments to this ancient Indian people. In many a one among these ancient Indians only slight preparation was required to kindle in him the scarcely extinct faculties that could lead to observation in the spiritual world. Indeed the longing for that world was to the Indian a fundamental, ever-present mood of soul. Within that world, he felt, was the primeval home of mankind. Man had been transplanted from it into this world which can endow him with external sense-perception and the intellect connected with it; but he felt the supersensible world as the true one and the sense-world as a fallacy of man's perception—an illusion, a maya—and strove by every means in his power to gain insight into the true world. In the illusory world of the senses he could summon up no interest—or only in so far as it manifests as a veil of the supersensible.

The power that could go out from the seven great Teachers to human beings such as these was tremendous. All that could be revealed through them entered deeply and livingly into the Indian soul. Gifted moreover as the Teachers were, by virtue of the life-bodies and astral bodies that had been bequeathed to them, with high spiritual forces, they were able also to work magically on their pupils. They did not really teach; they worked as though by magic from man to man. Thus arose a civilization permeated through and through with supersensible Wisdom. What is contained in the Wisdom-books of the Indians (the Vedas) reproduces, not the lofty Wisdom-teachings in their primal form—guarded as these were and cared for by the great Teachers in those ancient times—but only a faint echo of the same. The eye of seership alone, as it looks back, can detect behind the written, an unwritten, pristine Wisdom. One feature which especially emerges in this primal Wisdom is the harmonious sounding-together of the diverse Wisdoms of the Oracles of Atlantean time. Each of the great Teachers could unveil the Wisdom of one of these Oracles, and the different aspects of Wisdom gave together a perfect harmony, for behind them stood the fundamental Wisdom of the prophetic Christ-Initiation. The Teacher who was the spiritual successor of the Christ-Initiate did not, it is true, show forth what the Christ-Initiate did not, it is true, show forth what the Christ-Initiate himself had been able to unveil. The latter remained in the background of evolution. He could not, to begin with, transmit the high office to any member of post-Atlantean mankind. The Christ-Initiate who was with the seven Indian Teachers differed from him in this respect: he had been able, as we know, completely to assimilate to human concepts and ideas his vision of the Mystery of Christ. Whereas the Indian Christ-Initiate could but present a reflected radiance of this Mystery in signs and symbols, such power of ideation as he had been able to attain by his own effort being inadequate to comprehend it. Nevertheless, out of the union of the seven Teachers there arose in a sublime Wisdom-picture a knowledge of the supersensible world, only single parts of which had been able to be revealed in the ancient Atlantean Oracle. The Guiding Powers of the great cosmic world were unveiled; men learned, as it were in whispered tones, of the one great Sun Spirit, the Hidden One, enthroned above the Spirits who manifested through the seven Teachers.

[ 101 ] What is here to be understood by the term “ancient India” is not coincident with what the words are generally taken to mean. Of the time of which we are speaking no outer documentary records exist. The people now commonly known as Indians belong to a stage of historic evolution which developed long afterwards. We have thus to recognize a first post-Atlantean period of the Earth, in which the civilization here described as Indian was dominant. After it a second post-Atlantean period took shape, in which the civilization hereafter referred to as the ancient Persian became dominant. Still later, there evolved the Egypto-Chaldean civilization, also to be described in the following pages. During the development of these second and third post-Atlantean culture-epochs, ancient India lived through a second and a third epoch of its own, and the third is the one usually spoken of as “ancient India.” We must accordingly not confuse it with the description given here.

[ 102 ] Another feature of the ancient Indian culture was what subsequently led to the division of men into castes. The dwellers in ancient India were descendants of Atlanteans who belonged to the diverse kinds of humanity—Saturn men, Jupiter men, etc. The supersensible teachings they received made it quite plain to them that a soul has not been placed by chance into this or that caste, but by its own self-determination.

Nor was it difficult for the men of ancient India to accept this teaching, inasmuch as in many of them what has been described as “inner harmony” of their ancestors could still be called to life. Such memories were, however, also apt to lead all too easily to a mistaken idea of reincarnation. As in the Atlantean age, it had been through the Initiates alone that the true idea of reincarnation could be attained, similarly in ancient India it was attainable only by direct contact with the great Teachers. And it is undeniable that the erroneous idea became widely prevalent among the peoples who were scattered over Europe, Asia and Africa in consequence of the downfall of Atlantis. The Initiates who had gone astray during the Atlantean evolution had communicated this secret too to immature persons, and so it came to pass that men tended increasingly to confuse the true idea with the mistaken one. It must not be forgotten that a kind of dim clairvoyance had remained to these people as a heritage from Atlantean time. As the Atlanteans had in sleep entered into the region of the spiritual world, so did their descendants experience the same spiritual world in abnormal states, intermediate between sleeping and waking. Pictures then arose in them of that olden time to which their ancestors had belonged; and they believed themselves reincarnations of human beings of that time. Teachings on reincarnation, that were incompatible with the true ideas possessed by the Initiates, spread over the whole Earth.

[ 103 ] As a result of the prolonged migrations from West to East ever since the beginning of the Atlantean catastrophe, a group of peoples had settled in the regions of Western Asia, the descendants of whom are known to history as the Persians and kindred races. Supersensible knowledge must however look back to far earlier times than those of which history tells. We are here concerned with very early forefathers of the later Persians. Among these arose, following upon the Indian, the second great civilization-epoch of post-Atlantean evolution. The people of this epoch had a different task. Their longs and inclinations were not directed solely to the supersensible world. They were a people well fitted for the physical world of the senses. They learned to love the Earth. They valued what man can win for himself on Earth and what he can then also acquire by making use of its forces. Their achievements as a warlike nation and the means they invented to possess themselves of the treasures of the Earth, correspond with this trait in their character. Theirs was not the danger of yearning so intensely for the supersensible as to turn right away from the “illusion” of the physical world. Rather they were in danger of cherishing so strong a feeling for this physical world that their souls might lose all connection with the world of the supersensible. The Oracle-sanctuaries too, which had been transplanted hither from the ancient land of Atlantis, shared in the general character of the people. Of all the forces which men had once been able to acquire by conscious experience in the supersensible world and which—in certain lower forms—were still at their command, this people cultivated the power so to direct the phenomena of Nature that these may serve the personal interests of man. They still possessed great power over Nature-forces that subsequently withdrew from the control of human will. The Guardians of the Oracles were in command of inner forces connected with fire and other elements. They may indeed rightly be called magicians. The heritage of supersensible knowledge and supersensible forces which they had preserved from ancient times was feeble, no doubt, compared with what men had been able to attain in the far distant past. Nevertheless, it found expression in a multitude of forms, from noble arts which had in mind only the true weal of man, down to the most abominable practices. The Luciferian nature worked in these men in a peculiar way. It had brought them into connection with all that can divert man from the intentions of those higher Beings who, had Lucifer not intervened, would have had the sole guidance of human evolution. Some of them, who were still gifted with relics of the old clairvoyance that belonged to the condition between waking and sleeping, felt themselves strongly attracted to the lower beings of the spiritual world. A strong spiritual impulse needed to be given to this whole people, to counteract these qualities in their character. From the same fountain-head from which the ancient Indian spiritual life had proceeded, a leader was given them by the Keeper of the secrets of the Sun Oracle.

[ 104 ] The leader, whom the Guardian of the Sun Oracle assigned to the ancient Persian spiritual culture, may be called by the name that is familiar to us in history as Zoroaster or Zarathustra. It must however be emphasized that he belonged to a far earlier time than history attributes to the bearer of the name. Here, as you know, we are not concerned with outer historical research, but with spiritual science. Whoever feels bound to associate the bearer of the name Zarathustra with a later date, will be able to find himself in harmony with what spiritual science tells, when he realizes that he is thinking of a successor of the first great Zarathustra—one who took his name and labored in the spirit of his teaching.

The impulse Zarathustra had to give to his people may be described as follows. He showed them that the world of the physical senses is not void of spirit, as it appears to be when man allows himself to fall exclusively under the influence of the Lucifer Being. To this Being man owes his personal independence and his sense of freedom, but Lucifer has to work in him in harmony with the opposite spiritual Being. For the ancient Persians it was of first importance that they should keep alive their feeling for this opposite spiritual Being. Owing to their inclination to the physical world they were in danger of merging altogether into the Luciferian beings. Now Zarathustra had received form the Guardian of the Sun Oracle an Initiation that made it possible for the revelations of the sublime Beings of the Sun to be vouchsafed him. In special states of consciousness, to which he had been brought by his training, he could behold the Leader of the Sun Beings, who had taken the human life-body under His protection in the way that has been described. He knew that this Being had charge of the spiritual guidance of the evolution of mankind, but that the right time must be awaited before He would be able to descend from cosmic space on to the Earth. To this end it was necessary that He should be able to live in the astral body of a human being, even as He had worked in the life-body since the entry of the Luciferic influence. A human being must appear on Earth who had restored the astral body to a stage of development such as it would have attained, had it not been or Lucifer, at an earlier point of time—namely at the middle of the Atlantean evolution. Had Lucifer not come, man would have attained this stage more quickly, but without personal independence and without the possibility of inner freedom. Now he as to reach it even with the possession of these qualities.

Zarathustra in his moments of vision foresaw that a time would come in man's evolution when there would be a human being possessing an astral body of this kind. He knew also that until that time the spiritual forces of the Sun could not be found on Earth, but that supersensible vision could perceive them within the spiritual realm of the Sun; he himself could behold them when he looked upward to the Sun with the eye of seership. And he proclaimed to his people the nature of these forces which, although in the meantime they are discoverable in the spiritual world alone, are yet destined in the future to descend to Earth. Such was Zarathustra's prophecy of the great Sun Spirit of Spirit of Light (Ahura Mazdao, Ormuzd, the Aura of the Sun.) To Zarathustra and his disciples the Spirit of Light revealed Himself as the Being who from the spiritual world inclines His countenance to man and works within mankind, preparing the future. It was the Spirit revealing the nature of Christ before His appearance upon Earth, whom Zarathustra proclaimed as the Spirit of Light. In Ahriman (Angra mainyu) on the other hand, he described a Power whose influence, if man blindly gives himself up to it, works harmfully upon the life of soul. This Power is none other than the one described above, who had attained particular dominion on the Earth since the betrayal of the Vulcan secrets.

Together with his message of the God of Light, Zarathustra taught also of those spiritual Beings who are revealed to the pure vision of the seer as the companions of the Light-Spirit, in contrast to the tempters who become manifest to the unpurified remnants of the clairvoyance preserved from Atlantean time. For it had to be made clear to the Persian people of that olden time, how in the soul of man, in so far as he directs his energy to doing work in the physical world, a battle is raging between the power of the God of Light and the power of His Opponent; and man had to be shown how he must bear himself, so that the Adversary may not lead him down to the abyss, but on the contrary his evil influence be turned to good by the forces of the God of Light.

[ 105 ] A third civilization-epoch of post Atlantean time was born among people who in the great migrations had eventually come together in Asia Minor and Northern Africa. It evolved among the Chaldeans, Babylonians and Assyrians on the one hand, and among the Egyptians on the other. In these people the feeling for the physical world was developed in still another way than in the ancient Persians. They had received far more than other people of the spiritual predisposition which provides the right foundation for the development of thought, of that gift of intelligence that had begun to manifest in man since later Atlantean times. It is, as we know, the essential task of post-Atlantean mankind to unfold those faculties of soul which can be gained through awakened forces of thought and mind and feeling, forces not stimulated directly by the spiritual world, but arising out of the fact that man observes the world of sense, lives his way into it and works upon it. The conquest of the physical world by his own human faculties must be regarded as the mission of post-Atlantean man. Stage by stage the conquest advances. Even in ancient India the condition of man's soul was already such as to direct his attention to this world; but he still regarded it as illusion, and his spirit inclined towards the supersensible world. The ancient Persian people made the endeavor to conquer this physical world of the senses. To a large extent, however, they still relied on forces of soul that remained to them as heritage from a time when man was able to reach right up into the supersensible world. In the peoples of the third epoch, these supersensible faculties were by then in great measure lost to the soul. Man had now to search out in the world of sense that lay around him the manifestations of the Spiritual and continue his soul's development by discovering and inventing the means of civilization in what this world provides.

As man learned to elicit from the physical world of sense the laws of the Spiritual that underlies it, the sciences came into being; and as he came to recognize and manipulate the forces of this world, arts and crafts arose; man began to have his tools and his technique. To a man of the Chaldean and Babylonian peoples the world of the senses was no longer an illusion. In its various kingdoms, in mountain and ocean, in wind and water, it was a revelation of the spiritual deeds of Powers that were there behind it, whose laws he was studying to apprehend. To the Egyptian, the Earth was a field for his labor, given to him in a condition which it was his task so to transform by his own faculties of intelligence, that it might bear the stamp of man's ascendancy. The sanctuaries which had been transplanted from Atlantis into Egypt came chiefly from the Oracle of Mercury. There were, however, also others—Venus Oracles for instance. Into all that could be nurtured in the Egyptian people from these sacred places, a new seed of civilization was implanted. This was the work of a great leader, who had been trained within the Persian Mysteries of Zarathustra. (He was the reincarnation of a disciple of the great Zarathustra.) We may call him Hermes, taking once more an historic name. What he received form the Zarathustra Mysteries, enabled Hermes to find the right way of giving guidance to the Egyptian people In their life on Earth between birth and death they had been turning their minds towards the physical world so as to recognize in it the laws and workings of the underlying Spirit-world, but their immediate vision of the latter was decidedly restricted. The spiritual world could not therefore be described to them as a world into which they might find their way while living on Earth. In place of this, however, they could be shown how in the body-free condition after death man would be living in the world of Spirit-beings who during his time on Earth appear through their counterparts in the physical and sense-perceptible realm. Hermes taught them: In so far as man employs his forces upon Earth to work in it in accordance with the aims of the Spirit Powers, he fits himself to be united with these Powers after death; and those who between birth and death have worked the most zealously in this direction, will be united with Osiris, even with the sublime Being of the Sun.

On the Chaldean and Babylonian side of this stream of civilization, the inclination of men's minds towards the physical and sensible was stronger than it was on the Egyptian. They investigated the laws of this world; and although they turned their gaze from the sense-perceptible images or prototypes to the spiritual archetypes, these peoples remained in many ways entangled in the world of sense. Instead of the Spirit of the star, the star itself was placed in the foreground; instead of other Spirit-beings, their earthly images or idols. It was only the leaders who attained genuine and deep knowledge of the laws of the supersensible world and of its connection with the sensible. More so than anywhere else did a contrast make itself felt here between the wisdom of the Initiates and the mistaken beliefs of the people.

[ 106 ] Utterly different were the conditions that prevailed in those regions of Southern Europe and Western Asia where the fourth post-Atlantean epoch of civilization grew and blossomed. We may define it as the Graeco-Latin epoch. In these countries, descendants of human beings from the most diverse regions of the more ancient world had come together. Here were Oracle-sanctuaries, successors to the various Atlantean Oracles. Here too were men who inherited as a natural gift fragments of old clairvoyance, and others who by special training could with comparative ease attain the same. At select places not only were the traditions of the old Initiates preserved, but worthy successors to them arose, and the disciples who were trained by these were able to rise to high levels of seership. Moreover these people had in them an impulse to create within the world of sense a realm which should express the spiritual in the physical in perfect form. Among many other things, Greek Art was an outcome of this impulse. We have only to look with the eye of the spirit at a Grecian temple, and we can perceive how in this wonder-work of Art the sense-perceptible material has been so formed and fashioned by man that in its every detail it gives expression to the spiritual. The Grecian temple is a veritable “home of the spirit.” In its forms we behold what can otherwise be apprehended only by the spirit-vision of one who sees the supersensible. A temple of Zeus (or Jupiter) was so formed as to present to the outer eye a visible worthy abode for what the Guardian of the Zeus (or Jupiter) Initiation saw with the eye of the spirit. And it is the same with all the Art of Greece. The wisdom-treasures of the Initiates flowed by mysterious paths into the poets, artists and thinkers. In the cosmologies and philosophic edifices of the Greek thinkers we find again the secrets of the Initiates, in the form of concepts and ideas.

Manifold influences of the spiritual life—secrets of Asiatic and African places of Initiation—found their way into these peoples and their leaders. The great teachers of India, the associates of Zarathustra, the followers of Hermes, had all of them trained up disciples; and these disciples, or their successors, now founded places of Initiation in which the old wisdom-treasures came to life again in a new form. Such were the “Mysteries” of antiquity. Here pupils were prepared, so as to be brought in due time into those states of consciousness where they could attain vision into the spiritual world. (Some details concerning these Mysteries of antiquity will be found in my book Christianity as Mystical Fact. More will also be said about them in later chapters of the present work.) From these centers of Initiation flowed treasures of wisdom to those who in Asia Minor, in Greece and in Italy guarded the spiritual secrets. Within the Grecian world important centers of Initiation arose in the Orphic and Eleusinian Mysteries. In the Pythagorean School of Wisdom the mighty wisdom-teachings and methods of primeval times worked on. Pythagoras himself had in course of his great journeys been initiated into the secrets of the most diverse Mysteries.

[ 107 ] In post-Atlantean time the life of man between birth and death has had its influence also on the body-free condition after death. The more man turned his interest to the physical world, the greater was the possibility for Ahriman to find his way into the soul during earthly life, and then maintain his power over it after death. In the peoples of ancient Indian the danger was as yet very slight. During their life on Earth they had felt the world of the physical senses as an illusion; thereby they withdrew themselves after death from the power of Ahriman. The danger was correspondingly greater for the ancient Persian people, who in the time between birth and death had turned their gaze with interest upon the physical world. They would all too readily have fallen a prey to the snares of Ahriman, had not Zarathustra, with his teaching of the God of Light , impressed it so earnestly upon them that behind the world of the physical senses is the world of the Spirits of Light. According to the measure of what their souls received of the whole world-of-ideas which these teachings were capable of arousing, in such measure did they withdraw themselves from the clutches of Ahriman during earthly life and therewith also for their life after death, in which they would have to prepare themselves for a new life on Earth. In Earthly life the power of Ahriman misleads man into regarding the sense-perceptible, physical existence as the one and only reality, thus shutting himself off entirely from any kind of outlook into a spiritual world. In the spiritual world, Ahriman brings man to complete isolation, leading him to center all his interest upon himself alone. Men who at death are in the power of Ahriman are born again as egoists.

[ 108 ] In the spiritual science of our time, life between death and a new birth can be portrayed, such as it is when Ahriman's influence has to a certain extent been overcome. It has been so described by the present writer in other works, and in the first chapters of this book. And it is important that this should be done, so that man may be shown what he can indeed experience in yonder form of existence if he has gained the clarity of spiritual vision to behold what is actually present there. Whether a given individual experiences more or less, will depend upon how far he can overcome the Ahrimanic influence. Man is gradually approaching more nearly to what he can be in the spiritual world. How this, that he can be, is marred by other influences, must none the less be clearly envisaged when we are studying mankind's evolutionary course.

[ 109 ] Among the Egyptian people Hermes saw to it that men should prepare themselves during earthly life for communion with the Spirit of Light. In that time, however, the interests of men between birth and death were already such that they were able only to a slight extent to look through the veil of the physical. Consequently, the spiritual vision of their souls was apt to remain clouded after death. Their perception of the World of Light was dim.

But the overclouding of the spiritual world after death came to a climax for the souls who passed into the body-free condition out of a body of the Graeco-Latin culture. In earthly life they had cultivated the physical life of the senses so that it blossomed forth under their hands. In so doing they had condemned themselves to a shadow-like existence after death. Hence the Greek felt life after death as an existence of the Shades. It is no empty phrase but a real feeling of the truth when the Hero of that time, devoted to the healthy life of the senses, exclaims: “Better to be a beggar upon Earth than a king in the realm of Shades.” All this was still more marked in those of the Asiatic peoples who had in their very reverence and worship concentrated on the sensual images alone instead of on the spiritual archetypes. Such was indeed the situation of a great part of mankind during the Graeco-Latin epoch. The fact is here brought home to us that man's mission in post-Atlantean time—the conquest of the physical world—could not but lead to his estrangement from the spiritual world—could not but lead to his estrangement from the spiritual world. Thus is greatness on the one hand necessarily bound up with decline upon the other.

Man's connection with the spiritual world was meantime nurtured in the Mysteries. There the Initiates were able to special states of soul to receive revelations from the spiritual world. In greater or less degree, they were successors to the Atlantean Guardians of the Oracles. To them was unveiled what had been veiled by the impulses of Lucifer and Ahriman. Lucifer concealed from man all that of the spiritual world which had, until the middle of the Atlantean time, been pouring into the human astral body without any participation on his part. If the life-body had not been partially separated from the physical, man could have experienced within him this region of the spiritual world as an inner revelation of the soul. Owing to the Luciferian intervention it was only in special states of soul that he could do so. A spiritual world then appeared to him in the garment of the astral. The Beings of this world revealed themselves in forms that possessed the members only of man's higher nature, and made manifest in these, in astrally visible pictures, their several spiritual virtues. Superhuman Beings revealed themselves to man in this way.

After the intervention of Ahriman another kind of Initiation was added. Ahriman had, since the middle of the Atlantean epoch, veiled all that of the spiritual world which would, but for his intervention, have appeared behind the perceptions of the physical senses. This was now unveiled to the Initiates, inasmuch as they practiced in their souls all the faculties man had acquired since that time, beyond the measure needed for bringing about the clear impressions of the physical and sense-perceptible world. It was revealed to them that spiritual Powers underlay the forces of Nature. They could tell of spiritual Beings behind outer Nature. It was given them to behold the divine creative Powers underlying the forces that are at work in the realms of Nature beneath man. All that had worked on from Saturn, Sun and Moon, forming man's physical body, life-body and astral body, as well as the mineral, plant and animal kingdoms of Nature—all this made up the content of one kind of Mystery-secrets. These were the secrets over which Ahriman held his hand. What had led, on the other hand, to the sentient soul, intellectual soul and spiritual soul, was made manifest in a second kind of Mystery-secrets. But there was something of which the Mysteries could only tell prophetically, namely that in the fullness of time a human being would appear with an astral body such that, in spite of Lucifer, the Light-world of the Spirit and the Sun would come to consciousness in him through the life-body, apart from any special states of soul. And the physical body of this human being would be such that for him the realms of the spiritual world which Ahriman is able to conceal until physical death occurs would become manifest. Physical death can alter nothing in this human beings' life, will have no power over it. In such a human being the I shines forth with so strong a radiance that even in his physical life the spiritual comes to full manifestation. Such a being is the bearer of the Spirit of Light, to whom the Initiates had two ways of ascent, in that they were led in special states of soul either to the spirit of the superhuman realm or to the very essence of the powers of external Nature. Inasmuch as they foretold that in course of time such a human being would appear, the Initiates in the Mysteries were prophets of the Christ.

[ 110 ] One particular prophet in this sense arose within a nation who possessed by natural inheritance the qualities of the peoples of Western Asia, and by education the teachings also of the Egyptians. This was the nation of the Israelites, and the prophet to whom we refer was Moses. So abundantly had the influences of Initiation been received by Moses that in certain states of soul the Being revealed himself to him who had undertaken, from the Moon, a long while ago in the normal course of Earth's evolution, the function of shaping human consciousness. In thunder and lightning Moses recognized not mere physical phenomena but the manifestations of this Spirit. And at the same time the other kind of Mysteries had also worked upon his soul. These enabled him to behold in astral visions the Superhuman, and perceive how it becomes the human through the I. Thus He who was to come revealed Himself to Moses from two sides, as the highest form of the I.

[ 111 ] With Christ there appeared in human form and figure what the high Being of the Sun had prepared as the great pattern for humanity on Earth. And with this Appearance, all the wisdom of the Mysteries had in a certain respect to assume a new form. Hitherto this wisdom had existed only to enable man to bring himself into a state of soul where he could behold the realm of the Sun Spirit beyond the confines of Earthly evolution. From now on, the wisdom-contents of the Mysteries had a different mission; they had to make man capable of recognizing Christ-become-Man, and then of learning to understand—from this center of all wisdom—both the natural and the spiritual worlds.

[ 112 ] In the moment of His life when His astral body had within it all that which is capable of being veiled by the Luciferian intervention, Christ Jesus began to come forward as a Teacher of mankind. From this moment on, the possibility was implanted in human evolution of receiving the wisdom whereby the physical goal of Earth can gradually be attained. And in the moment when the Mystery of Golgotha was fulfilled, another faculty was instilled into mankind—the faculty whereby the influence of Ahriman can be turned to good. Out of his lie on Earth man can henceforth take with him through the Gate of Death that which will free him from isolation in the spiritual world. Not only for the physical evolution of mankind is the Event of Palestine the center and focal point; the same is true for the other worlds to which man belongs. When the Mystery of Golgotha had been accomplished, when the Death on the Cross had been suffered, then did the Christ appear in the world where the souls of men sojourn after death, and set limits to the power of Ahriman. And from this moment on, the region which the Greeks had called the “realm of Shades” was shot through by a spiritual lightning-flash announcing to its dwellers that Light was now returning to it again. What was achieved for the physical world through the mystery of Golgotha shed its light also into the spiritual world.

Hitherto the post-Atlantean evolution of mankind had meant for the physical world an ascent—but at the same time a decline for the spiritual world. Everything that flowed into the world of the senses came from sources that had existed in the spiritual world from the most ancient times. Since the Event of Christ, human beings who lift themselves to the Christ Mystery can carry with them into the spiritual world what has been gained here in the world of the senses. And from the spiritual world it flows back again, forasmuch as the human beings, when they reincarnate, bring with them what the Christ Impulse has become for them in the spiritual world between death and new birth.

[ 113 ] All that was conferred upon human evolution through the coming of Christ, has been working in it like a seed. Only by degrees can the seed ripen. Up to the present, no more than the minutest part of the depths of the new wisdom has found its way into physical existence. We are but at the beginning of Christian evolution. In the successive epochs that have elapsed since His appearance, Christian evolution has been able to unveil only so much of its inner essence as men and nations were capable of receiving, capable also of assimilating to their power of understanding. The first form into which this recognition could be case, may be described as an all-embracing ideal of life. As such it showed itself in striking contrast to the forms of life which had evolved in contrast to the forms of life which had evolved in post-Atlanteans humanity. We have described the conditions under which the evolution of mankind had been going forward since the re-population of the Earth in the Lemurian epoch. We saw how the human beings have to be traced back in their soul nature to diverse beings who, coming down from other worlds, incarnated in the bodily descendants of the old Lemurians. The varieties of race are a consequence of this. And when the souls reincarnated, all kinds of different interests arose in them, as an outcome of their Karma. While all this was working itself out, there could not exist for man the ideal of a “universal humanity.” Mankind went forth from unity in the beginning, but Earth evolution hitherto had led to diversity. In the figure of Christ live also the forces of the sublime Being of the Sun, and in these forces every human I will find its source and its foundation. Even the Israelites still felt themselves as a nation, with each man merely as a member of the nation. As man came to understand—to begin with, purely in thought—that in Christ Jesus lives the ideal Man, unaffected by any and every tendency to separation, Christianity became the ideal of universal brotherhood. Beyond all separate interests and kinships there arose the feeling that the inmost Self of man has in every one the same origin. (Beside all earthly ancestors appear the common Father of all men. “I and the Father are One.”)

[ 114 ] In the fourth, fifth and sixth centuries A.D. a new civilization-epoch was preparing in Europe. The actual beginning of it was in the fifteenth century, and we are still living in it now. Intended as it was by slow degrees to replace the fourth, the Graeco-Latin, this is the fifth post-Atlantean epoch. The peoples who after manifold wanderings and destinies came forward as the bearers of this epoch, were descended from those Atlanteans who had been least affected by what had taken place meanwhile in the four preceding epochs. They had not penetrated to the countries where the civilizations of these earlier epochs took root. They had instead transmitted the heritage of Atlantean civilizations in their own way. Among them were many who had preserved in large measure the heritage of the old dim clairvoyance—the intermediate state between waking and sleeping. Such men knew the spiritual world from their own experience and could tell their fellow-men of what goes on there. In this way there arose a world of stories about spiritual beings and events. The fairy-tales and sagas of the peoples came originally from these real experiences in the spirit; for in many human beings the dim clairvoyance lasted on into times by no means remote from the present. Others there were who, though they had lost the old clairvoyance, developed the new faculties in relation to the physical experiences of clairvoyance. And beside all this, the Atlantean Oracles also had their successors here; centers of the Mysteries were to be found on every hand. The Initiation-secret chiefly developed in these centers was of the kind that leads to the revelation of that spiritual world which Ahriman keeps hidden. The spiritual Powers underlying the elemental forces of Nature were revealed. In the mythologies of the European peoples can be found traces of what the Initiates in the Mysteries were able to make known to men. Yet these mythologies also contain the other secret, though in a less perfect form than either the Southern or Eastern Mysteries. The superhuman Beings were known in Europe too; but they were seen in perpetual warfare with the associates of Lucifer. The God of Light was indeed proclaimed, but not in such form and figure as would enable one to say with assurance that He would conquer Lucifer. Nevertheless these Mysteries too were irradiated by the figure of the Christ that was to come. Of Him it was prophesied that His Kingdom would replace the kingdom of that other God of Light. (The sagas that tell of the Twilight of the Gods, and kindred legends, originated in this knowledge of the European Mysteries.)

Influences such as these tended to produce in the man of the fifth civilization-epoch a duality of soul—a duality that has lasted on to this day and shows itself in many ways. From olden time these souls had preserved the leaning towards the spirit, yet not so strongly as to be able to maintain the inner link between the spiritual world and the world of the senses. They cherished the connection only in the devotion of the heart, in the life of feeling—not as an immediate beholding of the Supersensible. Meanwhile man's vision was increasingly directed to the world of the senses and to its conquest. And the forces of intellect awakened towards the close of the Atlantean epoch—all those forces in man, whose instrument is in the physical brain—were developed with this end in view: the understanding and the mastery of the world of the senses. Two worlds have been evolving, as it were, in the human breast.¹ The one is devoted to physical and sense-perceptible existence, the other is receptive to the revelations of the Spirit and though lacking direct vision, is ready to permeate the spiritual with feeling and emotion.

The inner tendencies to this duality of soul were already present when the Christ teaching found its way into the countries of Europe. The people received this new message of the Spirit into their hearts and drank it in with deep feeling, but could not build the bridge from it to what the intellect, directed to the senses, was discovering in outer physical existence. What we know today ad the antagonism between external science and spiritual knowledge is nothing but a consequence of this fact. The Christian mysticism of Eckhart, Tauler and others is an outcome of the permeation of heart and feeling with Christianity. The science that is directed solely to the outer world of sense and to the results that follow its application in life, is a consequence of the other tendency that lives in the soul. The achievements of our time in outer material civilization are unquestionably due to this division of tendency. Through being turned in a one-sided way towards the physical, those faculties of man whose instrument is in the brain could be so far enhanced as to make possible the science and technical civilization of today. And it was among the European peoples alone that this material civilization could originate. For they, among all the descendants of the Atlanteans, did not develop into actual faculties the inclination towards the physical world of sense until the inclination had reached maturity. Letting it slumber until then undisturbed, they lived on their inheritance of clairvoyance from Atlantis and on the communications of their Initiates. While outwardly their spiritual culture was devoted entirely to these influences, their aptitude for the material conquest of the world was all the time slowly ripening.

[ 115 ] And now, at the present time, the dawn of the sixth post-Atlantean epoch is already making itself felt. For whatever is to emerge at a certain time in human evolution, will always be slowly maturing in the preceding time. One thing can even now begin to evolve in its initial stages, namely the finding of the thread which will unite the two spheres that claim man's devotion—the material civilization, and life in the spiritual world. To this end it is necessary on the one hand that the results of spiritual seership be received and understood, and on the other, that in man's observations and experiences of the sense-world the revelations of the Spirit be recognized. The sixth civilization-epoch will bring to full development the harmony between the two.

Herewith the studies in this book have reached a point where we may turn from the perspectives of the past to those of the future. But it will be better to precede the latter by a study of the Knowledge of Higher Worlds and of Initiation. Then, after this study and in connection with it, we shall be able to indicate in brief the outlook for the future, in so far as that can be done within the framework of this book.

• 1. The term ‘spiritual science’ is here used—as will be evident from the whole context—with the same meaning as ‘Occult Science’—that is to say, the Science of the Supersensible.
• 1. If one wanted to express more precisely the inner experience one has in spiritual investigation, one would have to say not “Saturn was surrounded by an atmosphere” but “when the supersensible consciousness becomes aware of Saturn, there also appears before it an atmosphere of Saturn,” or “other Beings appear, of such and such kind.” To translate this into the wording ”this or that is there” is assuredly permissible, for in the last resort the very same change is made in applying the ordinary usages of speech to what the soul experiences in sense-perception. This point should nevertheless be borne in mind throughout the following description. It is indeed implicitly contained in the context.
• 1. The gas appears to supersensible consciousness through the light-effects which it sends forth. Hence we might also speak of forms of light presenting themselves to spiritual vision.
• 1. See the volume entitled Cosmic Memory: Prehistory of Earth and Man, published in 1959 by Rudolf Steiner Publications Inc., Englewood, New Jersey, U.S.A. The title of the corresponding volume in German is Aus der Akasha Chronik. (Note by Translators.)
• 1. An allusion to the line in Goethe's Faust: “Two souls, alas, reside within my breast.”