The Rudolf Steiner Archive

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I. Proof for the Theorem of Pythagoras.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

and further

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

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

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

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

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

My honored listeners!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The second trend is Zoroastrianism.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

When one speaks of the knowledge of higher realms possessed by Initiates but not yet accessible to ordinary people, one often hears an objection to the following effect: What use to us is this knowledge you say you have of higher worlds if we cannot look into these worlds for ourselves?

I will reply by quoting some beautiful words by a young contemporary whose destiny it has been to become widely known—Helen Keller.⁶ In her second year she became blind and deaf, and even in her seventh year this human child was little more than an animal. Then she met a teacher of genius,⁷a woman who gave her love, and now, at the age of twenty-six, Helen Keller is certainly one of the most cultured of her compatriots. She has studied the sciences and is astonishingly well read; she is acquainted with the poets, both classical and modern; she also has a good knowledge of the philosophers, Plato, Spinoza and so on. Although the realms of light and sound are for ever closed to her, she retains an impressive courage for living and takes delight in the beauty and splendour of the world. In her book, Optimism,⁸ there are some memorable sentences. “Night and darkness lay around me for years and then came one who taught me, and instead of night and darkness I found peace and hope.” Or again, I have won my way to heaven by thinking and feeling.” Only one thing could be given to her, deprived as she was of sight and hearing, with the sense-world accessible to her only through the communications of others. The lofty thoughts of men of genius have flowed into her soul, and through the reports of those who can speak with knowledge she shares in our familiar world.

That is the situation of anyone who hears of higher worlds only through the communications of others. From this comparison we can see how important such communications are for a person who is himself not yet able to see into these higher worlds. But there is a difference here. Helen Keller has to say to herself: “I shall never be able to see the world with my own eyes.” But every normal person can say to himself: “I shall be able to see into the higher worlds when the eyes of my spirit are opened.” The spiritual eyes and ears of everyone can be opened, if he brings enough patience and perseverance to the task.

Others again ask: How long will it take me to achieve this faculty of spiritual sight? To this an admirable reply has been given by that notable thinker, Subba Row.⁹ He says: One man will achieve it in seventy incarnations, another in seven; one in seven years, another in seven months or seven days or seven hours; or it will come, as the Bible says, “like a thief in the night”. As I have said, the eyes of the spirit can be opened in every person, if he has the necessary energy and patience. Everyone, accordingly, can derive joy and hope from the communications of another, for what we are told about the higher worlds is not mere theory, unrelated to life. As its fruits it brings us two things we must have if we are to lay hold of life in the right way—strength and security—and both are given in the highest measure. Strength comes from the impulses of the higher worlds; security comes when we are consciously aware that we have been created from out of the invisible worlds. Moreover, nobody has true knowledge of the visible world unless he knows something also of two other worlds.

The three worlds are:

1. The physical world, the scene of human life.
2. The astral world or the world of soul.
3. The devachanic world or world of spirit.

These three worlds are not spatially separate. We are surrounded by the things of the physical world which we perceive with our ordinary senses: but the astral world is in this same space; we live in the other two worlds, the astral and devachanic worlds, at the same time as we live in the physical world. The three worlds are wherever we ourselves are, only we do not yet see the two higher worlds—just as a blind man does not see the physical world. But when the “senses of the soul” are opened, the new world, with its new characteristics and new beings, emerges. In proportion as a man acquires new senses, so are new phenomena revealed to him.

Let us turn now to closer study of the three worlds. The physical world need not be specially characterised. Everyone is familiar with it and with the physical laws which obtain there.

We get to know the astral world only after death, unless as initiates we are already aware of it. Anyone whose senses are opened to the astral world will at first be bewildered, because there is really nothing in the physical world with which he can compare it. The astral world has a whole range of characteristics of its own and he has to learn many new things. One of the most perplexing aspects of this world is that all things appear reversed, in a sort of mirror-reflection, and he has to get used to seeing everything in a new way. For instance, he has to learn to read numbers backwards. We are accustomed to read the figures 3, 4, 5, as 345 but in the astral world we have to read them backwards as 543. Everything appears as its mirror-reflection, and it is essential to be aware of this.

The same law applies also to higher things—in the field of morality, for instance. People do not at first understand this. It may happen that they see themselves surrounded by black, malignant forms which threaten and terrify them—this happens with very many people and they mostly have no idea what it signifies. The fact is that these figures are their own impulses, desires and passions, which live in what we call the astral body. Ordinary people do not see their own passions, but these may sometimes become visible as a result of processes active in the brain and soul, and then they appear as mirror-images. You see the mirror-images of your desires in the same way as when looking into a mirror you see reflected images of the objects around you. Everything that comes out of you seems to be going into you. Further, time and events move backwards. In the physical world you see first the hen and then the egg. In the astral world you see the egg and then the hen that laid it. Time in the astral moves backwards: you see first the effect and then the cause. This explains how prophecy is possible—if it were not for this reversal of the time-sequence it would be impossible to foresee events.

It is by no means useless to recognise these peculiarities of the astral world. Many myths and legends are concerned with them in a wonderfully wise way—for example, the story of the choice of Hercules. Hercules, we are told, once felt himself to be in the presence of two female forms, one beautiful and seductive who promised him pleasure, good fortune and happiness, the other plain and serious, who promised him hard work, weariness and renunciation. The two forms represent vice and virtue, and the story tells us quite rightly how the two natures appeared to Hercules in the astral, one urging him to evil, the other to good. In the mirror-picture they appear as the forms of two women with opposite qualities—vice as beautiful, voluptuous and fascinating, virtue as ugly and repulsive. All such images appear in the astral world reversed. Scholars attribute these legends to the folk-spirit (Volksgeist) but that is not true. Nor do these legends grow up by chance: the great Initiates created them out of their wisdom and imparted them to humanity. All myths, legends, religions and folk-poetry help towards the solution of the riddles of the world, and are founded on the inspiration of Initiates.

The higher worlds convey to us the impulses and powers for living, and in this way we get a basis for morality. Schopenhauer¹⁰ once said: “To preach morality is easy, to find a foundation for it, difficult.” But without a true foundation we can never make morality our own. People often say: Why worry about the knowledge of higher worlds so long we are good men and have moral principles? In the long run no mere preaching of morality will be effective; but a knowledge of the truth gives morality a sound basis. To preach morality is like preaching to a stove about its duty to provide warmth and heat, while not giving it any coal. If we want a firm foundation for morality, we must supply the soul with fuel in the form of knowledge of the truth.

In occultism there is a saying which can now be made known: In the astral world, every lie is a murder. The full significance of this saying can be appreciated only by someone who has knowledge of the higher worlds. How readily people say: “Oh, that is only a thought or a feeling; it exists only in the soul. To box someone's ears is wrong, but a bad thought does no harm.” No proverb is more untrue than the one which says: “You don't have to pay for your thoughts.” Every thought and every feeling is a reality, and if I let myself think that someone is a bad man or that I don't like him, then for anyone who can see into the astral world the thought is like an arrow or thunderbolt hurled against the other's astral body and injuring it as a gunshot would. I repeat: every thought and every feeling is a reality, and for anyone with astral vision it is often much worse to see someone harbouring bad thoughts about another than to see him inflicting physical harm. When we make this truth known we are not preaching morality but laying a solid foundation for it. If we speak the truth about our neighbour, we are creating a thought which the seer can recognise by its colour and form, and it will be a thought which gives strength to our neighbour. Any thought containing truth finds its way to the being whom it concerns and lends him strength and vigour. If I speak lies about him, I pour out a hostile force which destroys and may even kill him. In this way every lie is an act of murder. Every spoken truth creates a life-promoting element; every lie, an element hostile to life. Anyone who knows this will take much greater care to speak the truth and avoid lies than if he is merely preached at and told he must be nice and truthful.

The astral world is composed in the main of forms and colours similar to those of the physical world, but the colours float freely, like flames, and are not always associated with a particular object, as they are in the physical world. There is one phenomenon in the physical world—the rainbow—which can give you some idea of these floating colours. But the astral colour-images move freely in space; they flicker like a sea of colours, with varying and ever-changing forms and lines.

The pupil gradually comes to recognise a certain resemblance between the physical and astral worlds. At first the sea of colour appears uncontrolled, unattached to any objects; but then the flakes of colour merge together and attach themselves, not indeed to objects but to beings. Whereas previously only a floating shape was apparent, spiritual beings, called gods or devas, now reveal themselves through the colours. The astral world, then, is a world of beings who speak to us through colour.

The astral world is the world of colours; above it is the devachanic world, the world of spirit. The pupil learns to recognise the spiritual world through a quite definite event: he comes to understand the profound utterance of Indian wisdom, “Tat tvam asi”¹¹—“That thou art”. Much has been written about this saying, but to the pupil its true meaning becomes clear for the first time when he passes from the astral world into the world of Devachan. Then for a moment he sees his physical form outside himself and says, “That thou art”; and then he is in the world of Devachan. And so another world appears to him; after the world of colours comes the world of musical sounds which in a certain sense was there already without the significance it now has. The world of Devachan is a world of sounds the sounds which Pythagoras¹² called the music of the spheres. The heavenly bodies as they pursue their courses can be heard resounding. Here we recognise the harmony of the Cosmos and we find that everything lives in music. Goethe,¹³ as an Initiate, speaks of the Sun resounding; he indicates the secret of Devachan. When Faust is in heaven, in the spiritual world, surrounded by Devas, the Sun and the spheres speak in music:

The day-star, sonorous as of old
Goes his predestined way along,
And round his path is thunder rolled,
While sister-spheres join rival song.^*

Goethe means the spirit of the Sun, which really does sound forth to us in music if we are in the world of Devachan. We can see that this is indeed what Goethe means because he keeps the same image later, in the Second Part of Faust, when Faust is again caught up into this world:

Hark! the Hours, with furious winging,
Bear to spirit-ears the ringing
Rumour of the new day-springing.
Gates of rock grind back asunder,
Phoebus comes with wheels of thunder:
Light spreads tumult through the air.
Loud are trump and timbrel sounded,
Eyes are dazed and ears astounded,
Sounds unheard of none may hear.^**

When we enter the devachanic world the astral world remains fully present; we hear the devachanic, and we see the astral, but under a changed aspect, offering us a remarkable spectacle. We see everything in the negative, as though on a photographic plate. Where a physical object exists, there is nothing; what is light in the physical world appears dark, and vice versa. We see things, too, in their complementary colours: yellow instead of blue, green instead of red.

In the first region of Devachan we see the archetypes of the physical world in so far as it has no life—the archetypes, that is, of the minerals—but also the archetypes of plants, animals and men in so far as their physical forms are concerned. This is the region which provides as it were the basic skeleton of Spirit-land. It can be compared with the solid land on Earth and is therefore called the “Continental Mass” of Devachan. When a man is observed over there by an Initiate, the physical space he occupies appears dark, but round him is a radiant halo.

When our senses have become more delicately organised, the archetypes of life are added: everything that has life flows over the Earth like water. Here the minerals cannot be seen because they have no vibrant life; but plants, animals and men can be seen very well. Life circulates in Devachan like blood in the body. This second region is called the “Ocean” of Devachan.

In a third region, the “Atmosphere”, we encounter feelings and emotions, pleasure and pain, wherever they are active in the physical. Physical forms then are like solid foundations, the Continents, of Devachan. Everything that has life forms its Ocean. Everything that pleasure and pain signify are its Atmosphere. The content of all that is suffered or enjoyed on Earth, by men or by animals, is displayed here. Thus to the Initiate a battle appears like a great thunderstorm, fiery flashes of lightning, powerful claps of thunder. He sees, not the physical actions that occur in the battle, but the passions of the opposing armies, and these appear to him like the heavy clouds and lightning-flashes of a thunderstorm.

The fourth region transcends everything that might still have existed even if there had been no mankind. It includes all man's original thoughts which enable him to bring something new into the world and to act upon it, no matter whether the thoughts are those of an ignorant or a learned man, of a poet or a peasant. They need not involve any great discoveries; they may belong to everyday life.

After these four regions we come to the boundary of the spiritual world. Just as the sky at night looks like a hollow globe encircled by stars, so it is with this boundary of Devachan. But it is a highly significant boundary; it forms what we call the Akasha Chronicle. Whatever a person has done and accomplished is recorded in that imperishable book of history even if there is no mention of it in our history books. We can experience there everything that has ever been done on Earth by conscious beings. Suppose the seer wants to know something about Caesar:¹⁴ he will take some little incident from history as a starting-point on which to concentrate. This he does “in the spirit”; and then around him appear pictures of all that Caesar did and of all that happened round him—how he led his legions, fought his battles, won his victories.

All this happens in a remarkable way: the seer does not see an abstract script; everything passes before him in silhouettes and pictures, and what he sees is not what actually happened in space; it is something quite different. When Caesar gained one of his victories, he was of course thinking; and all that happened around entered into his thoughts; every movement of an army exists in thought. The Akasha Chronicle therefore shows his intentions, all that he thought and imagined as he was leading his legions; and their thoughts, too, are shown. It is a true picture of what happened, and whatever conscious beings have experienced is depicted there. (Plants, of course, cannot be seen.) Hence the Initiate can read off the whole past history of humanity—but he must first learn how to do it.

These Akasha pictures speak a confusing language, because the Akasha is alive. The Akasha image of Caesar must not be compared with Caesar's individuality, which may already have been reincarnated again. This sort of confusion may very easily arise if we have gained access to the Akasha pictures by external means. Hence they often play a part in spiritualistic séances. The spiritualist imagines he is seeing a man who has died, when it is really only his Akasha picture. Thus a picture of Goethe may appear as he was in 1796, and if we are not properly informed we may confuse this picture with Goethe's individuality. It is all the more bewildering because the image is alive and answers questions, and the answers are not only those given in the past, but quite new ones. They are not repetitions of anything that Goethe actually said, but answers he might well have given. It is even possible that this Akasha image of Goethe might write a poem in Goethe's own style. The Akasha pictures are real, living pictures. Strange as these facts may seem, they are none the less facts.

• 6. Helen Keller, 1880–1968, American writer. At the age of nineteen months she became blind and deaf.
• 7. Miss Anne Mansfield Sullivan (Mrs Macy).
• 8. an essay by Helen Keller, 1903.
• 9. Subba Row (Rao), 1856–1890, a learned Indian. He wrote articles for the journal, The Theosophist, which were later collected and published under the title, Esoteric Writings, second edition, 1931, Adyar, Madras.
• 10. Arthur Schopenhauer, 1788–1860, philosopher. The quoted sentence is the motto affixed to his “Prize Essay on the Foundation of Morality”, 30 January, 1840. His essay, “On the Will in Nature”, 1836, contains the sentence: “The upshot is easy, but to provide a foundation for morality is difficult.”
• 11. Tat tvam asi. Sanskrit, from the Vedas.
• 12. Pythagoras, Greek philosopher, sixth century B.C.
• 13. Johann Wolfgang Goethe, 1749–1832.
• *. Faust, Part I, Act I. Prologue in Heaven.
  Translation by Philip Wayne.
  Penguin Classics, 1949.
• **. Faust, Part II, Act I.
  Translation by Philip Wayne.
  Penguin Classics, 1959.
• 14. Julius Caesar, 100–44 B.C.

An esoteric has to pay attention to things that are irrelevant to an exoteric. For instance, he should keep in mind that the truth he strives for can only be a relative truth, that as an esoteric one can't speak of eternal truths at all. Our wishes always mix into our striving and we must tell ourselves that we'd rather accept a truth that pleases us than one that doesn't. For instance, the thought of immortality is more appealing to most people than the one that everything is over at death, and so they tend to accept it as a truth just for that reason. But an esoteric should not do this. He should exclude his personal wishes and then investigate. Meditations are given for this in which we should, as it were, rest spiritually in a particular thought content. It's more important to let our soul rest in the meditation than to think about its content, for our soul forces become strengthened through this continued repetition.

The tendency to believe in and defend absolute eternal truths is an attribute of our consciousness soul. Now it's possible that the latter no longer controls these ideas but is controlled by them and pours them outwards. In occultism one calls a consciousness soul with these ideas an “inner Sadducee.” We all have such an inner Sadducee in us, and an esoteric has the duty to feel this and to adapt himself accordingly.

The intellectual or mind soul can also have something like a second man in it, and that's when someone wants to set up a personally recognized truth as a generally valid one. A man does this out of a certain feeling of shame, because he doesn't want to say: “I've recognized this truth through this or that experience and therefore it's a truth for me,” but he'd like to set it up as one that's generally valid. In occultism one calls him a Pharisee. The inner Pharisee is the intellectual soul which takes over in this direction. This desire to set up personal truths often leads to hypocrisy and dishonesty.

One can also let the sentient soul predominate too much in its striving for truth. This is done by people who would rather wallow in feelings than take in teachings about the world evolution and elaborate them, who for instance would rather immerse themselves in Tauler or some other medieval mystic and who reject everything else. Since the sentient soul is fairly distant from the consciousness soul it doesn't bring its defects to expression in such an unpleasant way as the latter does; and yet it's a mistake for an esoteric to turn away from everything that the outer world can tell him and to only look for truth in inner immersion. In occultism one calls this way of letting the sentiment soul predominate the “inner Essene.” One could object that an Essene is someone who's quite good. Of course he is, but the spiritual leaders who founded this order knew the right time and place and how to set it up so that it was salutary for the world. The main thing in occult striving is to know which truth is the right one for the particular age. Buddha knew this quite well when he brought his teaching to India at about 500 B.C. To transplant the same teaching elsewhere at a different time doesn't have the same effect The important thing is to know how something can be made effective.

At certain times nodal points form in spiritual worlds, when forces work into the worlds that lie directly above us. Such a time is here now. Great initiates can't bring these forces down from the highest worlds—only Christ can do this because he went through the Mystery of Golgotha. But Buddha, Pythagoras, Zarathustra and other great initiates gather round the Christ and let themselves be influenced by his forces, regardless of whether or not they're incarnated. And they work out of this spirit.

We should bring these three men who live in us—Sadducee, Pharisee, and Essene—into a relationship, because each one by himself is something harmful. The Pharisee should serve the Sadducee, and both of them should serve the Essene. The latter should rule over the two but shouldn't rule by himself. As esoterics, we should really get the feeling that we have these three in us, for when we get to the threshold's guardian we'll feel them very distinctly, and we'll feel that we must leave them behind as something perishable, as something that doesn't belong in the spiritual world. If one says that an Essene works with spiritual worlds one must answer that he works with them in the physical world in the way that's appropriate for him, but that his whole order was founded for a particular place on earth, and that one proceeds from other viewpoints in spiritual worlds.

If we step before the Gods with these three defects that we feel to be nakedness, we'll have a feeling of shame such as naked Adam and Eve had before God, and so we must try to harmonize these three attributes.

The spiritual world is surrounded by sheaths that we create ourselves and which we must dissolve. One does not find knowledge by seeking within. It can come to one when the sun sinks into a calm sea and we let this phenomenon work on us intensively. A right life with nature has an awakening, promoting effect on an esoteric, but he shouldn't devote himself to it exclusively. Nikolaus V. Kues had very strong spiritual experiences on a sea voyage from Constantinople.

A Master of Wisdom and of the Harmony of Feelings has compressed help and support into a prayer, like the sea into a drop—something like that is possible in the spiritual but of course not in the physical—and he wishes us to always close our esoteric classes with this verse that describes man's whole descent and ascent:

In the spirit lay the germ of my body.
And the spirit has imprinted in my body
The eyes of sense,
That through them I may see
The lights of bodies.
And the spirit has imprinted in my body
Reason and sensation
And feeling and will,
That through them I may perceive bodies
And act upon them.
In the spirit lay the germ of my body.
In my body lies the germ of the spirit.
And I will incorporate into my spirit
The super-sensible eyes
That through them I may behold the light of spirits.
And I will imprint in my spirit
Wisdom and power and love,
So that through me the spirits may act
And I become a self-conscious organ
Of their deeds.
In my body lies the germ of the spirit.

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

The New Testament has been written; the New Testament stands there as a record for humanity—but the whole future course of the Earth's evolution will be required for a full understanding of the New Testament to be reached. In the future, men will acquire much knowledge of the external world and of the spiritual world also; and if taken in the right sense it will all contribute to an understanding of the New Testament. The understanding comes about gradually, but the New Testament is written in a simple form so that it can be absorbed and, later, gradually understood. To permeate ourselves with the truth that resides in the New Testament is not without significance, even if we cannot yet understand the truth in its deepest inwardness. Later on, truth becomes cognitional force, but it is already life-force, in so far as it is imbibed in a more or less childlike form. And if the questions we began to consider yesterday are to be understood in the sense in which they are imparted in the New Testament, we need knowledge of greater depth, greater insight into the spiritual world and its mysteries.

If we are to carry further the studies we began yesterday, we must again examine some occult mysteries, for they will be able to guide us to a further understanding of the riddle of guilt and sin, and from this point of view throw light on the relation of Christ to the human soul.

In the course of our anthroposophical work we have often been faced with a point of view which may be put as a question, a question often asked: Why did Christ die in a human body? Here indeed is a fundamental question concerning the Mystery of Golgotha. Why did Christ die, why did the God die, in a human body?

The God died because the evolution of the universe made it necessary that He should be able to enter into humanity; it was necessary that a God of the upper worlds should become the leader of the Earth-evolution. For this reason Christ had to become related to death. Related to death! One could wish that this expression will come to be deeply understood by the soul of man.

As a rule a man encounters death only when he sees another person die, or in other phenomena akin to death which are to be found in the world, or in the certainty that he must himself pass through the gate of death when his present incarnation is over. But that is only the external aspect of death. Death is present in a quite different form in the world in which we live, and attention must be drawn to this. Let us start from a quite ordinary, everyday phenomenon. We breathe the air in and we breathe it out again; but the air undergoes a change. When the air is exhaled it is dead air; as exhaled air it cannot be inhaled again, for exhaled air is deadly. I indicate this only in order that you may understand the meaning of the occult saying: “When the air enters into men, it dies.” The living element in the air does indeed die when it enters into man. That, however, is only one phenomenon. The ray of light which penetrates our eye must likewise die, and we should gain nothing from the rays of light if our eye did not set itself up against the ray of light, as our lungs do against the air. The light that enters into our eye dies in our eye; and through the death of the light in our eye it comes about that we see. We are filled with much that has to die in us in order that we may have our Earth-consciousness. Corporeally we kill the air; we kill also the rays of light which penetrate us, and so we kill in many ways.

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

When the Luciferic temptation came, the progressive gods were obliged to place man in a sphere where, from the life-ether downwards, death lives in his physical body. But at that time the progressive gods said—and the words are there in the Bible—”Man has come to know the distinction between Good and Evil, but Life he is not to have. Of the Tree of Life he shall not eat.” In occultism, we can continue the sentence, “Of the Tree of Life man shall not eat”, by adding the words, “and the Spirit of Matter he shall not hear.” Of the Tree of Life man shall not eat and the Spirit of Matter he shall not hear! These are the regions which were closed to man. Only through a certain procedure in the old Mysteries were the tones of the Sphere-Music and the Cosmic Life, pulsating through the universe, revealed to those who were to be initiated when it was given them, outside the body, to see the Christ in advance. Hence it is that the old philosophers speak of the Music of the Spheres.

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

Here we have the all-important connection. Let us leave this truth as it stands there, and approach the question from another side. Life as a whole shows itself to us only from the external side. Otherwise man would know all the time how he absorbs the corpse of the light into his eye when he sees.

What was it that the Christ had to undertake in order that the fulfillment of St. Paul's saying, “Not I, but Christ in me”, might be made possible? It had to be possible that Christ should permeate the nature of man; but the nature of man is filled with what is slain by human nature in Earth-existence, from the light-ether downwards—the light-ether that dies in the human eye. The nature of man is filled with death; but the life-element in the two highest kinds of ether was withdrawn in order that human nature might not be laden with their death also. In order that Christ might dwell in us, He had therefore to become related to death, related to all the death that is spread out in the world, from the light down to the depths of materiality. Christ had to be able to pass into all that we bear within us as the corpse of the light, of the warmth, of the air, and so on. It was only because He was able to become related to death that He could become related to man. And we must feel in our souls that the God had to die so that he might be able to enfill us, we who had acquired death as a result of the Luciferic temptation, so that we might be able to say: “Christ in us.”

Many other things are hidden for man behind sense-existence. He turns his gaze upon the plant-world; he sees how the light of the Sun conjures the plants out of the soil. Science teaches us that light is necessary for the growth of plants, but that is only half the truth. Anyone who looks at the plants with clairvoyant sight sees living spiritual elements rising out of them. The light dips down into the plants and rises again out of them as a living spiritual element. In the animals it is the chemical ether that enters, and this chemical ether is not perceptible to man; if he could be aware of it, it would sound forth spiritually. The animals transform this ether into water-spirits. The plants transform light into air-spirits; animals transform the spirit active in the chemical ether into water-spirits. Finally, the cosmic ether, or life-ether, which man is prevented from killing and without which he could not live at all—he transforms the life-ether into Earth-spirits.

In a course of lectures given in Karlsruhe, From Jesus to Christ, I once spoke of the human “phantom”. This is not the time for drawing the connecting thread between what is to be said here and what was said then about the human “phantom”, but such connecting threads do exist and you will perhaps find them for yourself. Today I have to present the matter from another side.

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

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

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

It could not have been otherwise, because if the Mystery of Golgotha had not come about, man would not have been able to permeate the radiations he gives out with the essences of the Music of the Spheres and the Cosmic Life. These essences would not have been there; they would not have flowed into the human radiations; but Christ brought them back through the Mystery of Golgotha. And when there is a fulfillment of the words, “Not I, but Christ in me”, when we bring about a relationship to Christ within ourselves, that which rays out from us and would otherwise be dead, is made living. Because we bear death within us, the living Christ has to permeate us, in order that He may give life to the spiritual Earth-being that we leave behind us. Christ the living Logos, permeates and gives life to the objective guilt and sin which detaches itself from us and is not carried further in our Karma, and because He gives it life, a living Earth will evolve into a living Jupiter. This is the outcome of the Mystery of Golgotha.

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

When man takes Christ into himself, so as to feel permeated with Christ, he is able to say to himself: “The endowment which the gods had allocated to me before the Luciferic temptation, but which owing to the temptation by Lucifer had to remain behind in the Cosmos, enters into my soul with the Christ. The soul becomes whole again for the first time by taking the Christ into itself. Only then am I fully soul; only then am I again all that the gods intended me to be from the very beginning of the Earth.” “Am I really a soul without Christ?” man asks himself, and he feels that it is through Christ that he first becomes the soul that the guiding divine Beings meant him to be. This is the wonderful feeling of “home” that souls can have with Christ; for out of the primal cosmic home of the soul of man the Christ descended, in order to give back to the soul of man that which had to be lost on Earth as a result of the temptation by Lucifer. The Christ leads the soul up again to its primordial home, the home allotted to it by the gods.

That is the bliss and the blessing in the actual experience of Christ in the human soul. It was this that gave such bliss to certain Christian mystics in the Middle Ages. They may have written much which in itself seems to be too strongly colored by the senses, but fundamentally it was spiritual. Such Christian mystics as those who joined Bernard of Clairvaux, and others, felt that the human soul was as a bride who had lost her bridegroom at the primal beginning of the Earth; and when Christ entered into their souls, filling them with life and soul and spirit, they experienced Christ as the soul-bridegroom who united Himself with the soul; the bridegroom who had been lost when the soul forsook her original home in order to follow Lucifer along the path of freedom, the path of differentiation between good and evil.

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

So long as we have to live out our earthly existence in human bodies—and this will continue far into a remote future—we cannot hear directly the Music of the Spheres or have direct experience of the Cosmic Life. But we can experience the incoming of the Christ, and so we can receive, by proxy as it were, that which would otherwise come to us from the Music of the Spheres and the Cosmic Life.

Pythagoras, an Initiate of the ancient Mysteries, spoke of the Music of the Spheres. He had gone through the process whereby the soul passes out of the body, and he could then be carried away into the spiritual worlds. There he saw the Christ who was later to come to the Earth. Since the Mystery of Golgotha we cannot speak of the Music of the Spheres as did Pythagoras, but we can speak of it in another way. An Initiate might even today speak as Pythagoras did; but the ordinary inhabitant of the Earth in his physical body can speak of the Music of the Spheres and of the Cosmic Life only when he experiences in his soul, “Not I, but Christ in me”, for the Christ within him has lived in the Music of the Spheres and in the Cosmic Life. But we must go through this experience in ourselves; we must really receive the Christ into our souls.

Let us suppose that a man were to fight against this, that he did not wish to receive Christ into his soul. Then he would come to the end of the Earth period, and in the nebulous spirit-structure that had then taken shape out of the Earth-spirits arising in the course of human evolution, he would have all the phantom-like beings which had issued from him in former incarnations. They would all be there. The tendency indicated here would lead to a dead Earth, and this would pass over, dead, to Jupiter. At the end of the Earth period a man might have carried through and completely absolved his Karma; he might have made personal compensation for all his imperfect deeds; he might have become whole in his soul-being, in his ego, but the objective sin and guilt would remain. That is an absolute truth, for we do not live only for ourselves, so that by adjusting our Karma we may become egotistically more nearly perfect; we live for the world, and at the end of the ages the remains of our Earth incarnations will stand there like a mighty tableau if we have not taken into us the living Christ.

When we connect what was said yesterday with what is being said today (and it is really the same, only seen from two sides) we understand how Christ takes upon Himself the guilt and sin of Earth humanity, in so far as these are objective guilt and sin. And if we have inwardly realized this “Not I, but Christ in me”, the Christ in us, then He takes over the objective remains of our incarnations, and they stand there vivified by Christ, irradiated by Christ and permeated by His life. Yes, the remains of our incarnations stand there, and what do they come to, taken as a whole?

Because Christ unites them all—Christ who belongs to all mankind in the present and in the future—the remains of the single incarnations are all compressed together. Every human soul lives in successive incarnations. From each incarnation certain relics or remains are left, as we have described. Further incarnations will leave other remains, and so on, up to the end of the Earth period. If these relics are permeated by Christ, they are compressed together. Compress what is rarefied and you will get density. Spirit also becomes dense, and so our collective Earth-incarnations are united into a spiritual body. This body belongs to us; we need it because we evolve onwards to Jupiter, and it will be the starting-point of our embodiment on Jupiter. At the end of the Earth period we shall stand there with the soul—whatever the particular karma of the soul may be—and we shall stand there before our earthly relics which have been gathered together by Christ, and we shall have to unite with them in order to pass over with them to Jupiter.

We shall rise again in the body, in the earthly body that has condensed out of the separate incarnations. Truly, my dear friends, from a heart profoundly moved I utter these words: “In the body we shall rise again!”

In these days, young people of sixteen and even less are beginning to claim a creed of their own, and to talk of having happily grown beyond such nonsense as the “Resurrection of the Body”. But those who seek to deepen their occult knowledge of the mysteries of the universe strive gradually to rise to an understanding of what has been said to mankind, because—as I explained at the beginning of the lecture—it had first of all to be said, in order that men might grasp it as life-truth and come to understand it later. The resurrection of the body is a reality, but our soul must feel that it will rise again with the earthly relics that have been collected, brought together by Christ, by the spiritual body that is permeated with Christ. This is what our soul must learn to understand. For let us suppose that, because of our not having received into ourselves the living Christ, we could not approach this Earth-body, with its sin and guilt, and unite with it. If we had rejected the Christ, the relics of our various incarnations would be scattered at the end of the Earth period; they would have remained, but they would not have been gathered together by the Christ, who spiritualizes the whole of humanity. We should stand there as souls at the end of the Earth period and we should be bound to the Earth, to that part of the Earth which remains dead in our relics. Certainly our souls would be free in the spirit in an egotistic sense, but we would be unable to approach our bodily relics. Such souls are the booty of Lucifer, for he strives to thwart the true goal of the Earth; he tries to prevent souls from reaching their Earth-goal, to hold them back in the spiritual world. And in the Jupiter period Lucifer will send over what has remained of scattered Earth-relics as a dead content of Jupiter. It will not, as Moon, separate from Jupiter, but will be within Jupiter, and it will be continually thrusting up these Earth-relics. And these Earth-relics will have to be animated as species-souls by the souls above.

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

A Venus-existence will follow that of Jupiter, and again there will be an adjustment through the further evolution of the Christ; but it is on Jupiter that man will realize what it means to be perfected only in his own ego, instead of making the whole Earth his concern. That is something he will have to experience through the whole course of the Jupiter cycle, for everything he has not permeated with Christ during his earthly existence may then appear before his spiritual sight.

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

And wherever any religious denomination associates itself in its outer observances with this saying of Christ, in order to bring home to souls, again and again, all that is connected with Christ, we must seek this deeper meaning in it. When, in any religious denomination, one of Christ's servants speaks of the forgiveness of sins, as though by Christ's command, it means that with his words he forms a connection with the forgiveness of sins through Christ, and to the soul in need of comfort he says, in effect: “I have seen that you have developed a living relationship to Christ. You are uniting the objective sin and guilt, and the objective sin and guilt that will enter into your Earth-relics, with everything that Christ is for you. Because I have recognized that you have permeated yourself with Christ—therefore I dare say to you: your sins are forgiven.”

Such words always mean that he who in any religious denomination speaks of the forgiveness of sins is convinced that the person in question has found a connection with Christ, that he wants to bear Christ in his heart and in his soul. Because of this he can properly give comfort when the other person comes to him conscious of guilt. “Christ will forgive you, and I am permitted to say to you that in His Name your sins are forgiven.” Christ is the only forgiver of sins because He is the bearer of sins. He is the Being who gives life to human Earth-relics, and a wonderful link with Him is created when those who want to serve Him can give comfort in the words, “Your sins are forgiven”, to those who show that in their inner being they feel a union with Christ. For it is like a fresh strengthening of the relationship to Christ when the soul realizes: “I have understood my guilt and sins in such a way that it can permissibly be said to me that Christ takes them upon himself, works through them with His being.” If the expression “the forgiveness of sins” is to be an expression of the truth, it must always carry an undertone which reminds the sinner of his bond with Christ, even if he does not form it anew. Between the soul and Christ there must be a bond so intense that the soul cannot be reminded of it often enough. And because the Christ is bound up with the objective sin and guilt of the human soul, the soul can best remind itself in daily life of its relationship to Christ by always remembering, at the moment of the forgiveness of sins, the presence of the Cosmic Christ in the Earth's existence.

Those who join Anthroposophy in the right spirit, and not merely in an external sense, can most assuredly become their own father confessors. Most assuredly through Spiritual Science they can learn to know Christ so intimately, and feel themselves so closely connected with Him, that they can be directly conscious of His spiritual presence. And when they have solemnly vowed themselves to Him as the Cosmic Principle, they can in spirit direct their confusion to Him and in their silent meditation ask from Him the forgiveness of sins. But as long as men have not yet permeated themselves with spiritual science in this deep spiritual sense, we must look with understanding at what the “forgiveness of sins” signifies in the various religious observances of the world. Men will become spiritually freer and freer, and in this greater spiritual freedom their communion with Christ will become more and more a direct experience.

And there must be tolerance! A person who believes that through the deep inward understanding he has of the Spirit of the Mystery of Golgotha, the Christ, he can hold direct intercourse with the Christ, must look with understanding upon those who need the positive declarations of a confession of faith, and a minister of Christ to give them comfort with words, “Your sins are forgiven”. On the other hand, there should be tolerance on the part of those who see that there are men who can be independent. In earthly life this may be all an ideal, but the anthroposophist may at least look up to such an ideal.

I have spoken to you of spiritual secrets which make it possible for men—even those who have absorbed much anthroposophical teaching—to look still more deeply into the whole nature of our being. I have spoken to you of the overcoming of human egoism, and of those things we must understand before we can have a right understanding of Karma. I have spoken to you of man in so far as he is not only an “I” being, but belongs to the whole Earth-existence and is thereby called to help forward the attainment of the divine aim appointed for the Earth. The Christ did not come into the world and pass through the Mystery of Golgotha in order that He might be something to each one of us in our egoism. It would be terrible if Christ were to be so understood that the words of Paul, “Not I, but Christ in me” served only to encourage a higher egoism. Christ died for the whole of humanity, for the humanity of the Earth. Christ became the central spirit of the Earth, who has to save for the Earth the spiritual-earthly elements that flow out from man.

Nowadays one can read theological works—and those who have read them will bear me out—which assure us that certain theologians of the nineteenth and twentieth centuries have at last disposed of the popular medieval belief that Christ came to Earth in order to snatch the Earth from the devil, to snatch the Earth from Lucifer. Within modern theology there is an “enlightened” materialism which will not recognize itself as such but on the contrary imagines itself to be specially enlightened. It says: “In the dark Middle Ages people said that Christ appeared in the world because He had to snatch the Earth away from the devil.” But the true explanation leads us back to this simple, popular belief. For everything on the Earth that is not set free by Christ belongs to Lucifer. All that is human in us, all that is more than what is merely confined in our ego, is ennobled, is made fruitful for the whole of humanity, when it is permeated with Christ.

And now, at the end of our considerations during the last few days, I would not like to conclude without saying those further words to each single one of the souls who are gathered together here:

Hope and confidence in the future of our work can dwell in our hearts, because we have endeavored, from the very beginning, to fill what we had to say with the will of Christ. And this hope and confidence may allow us to say that our teaching is itself what Christ has wished to say to us, in fulfillment of His words: “I am with you always, even to the end of the Earth ages.” We have wished to be mindful only of what comes from Him. And all that He has inspired us with, according to His promise, we want to take into our souls as our spiritual science. It is not because we feel our spiritual science to be imbued with any sort of Christian dogmatism that we regard it as Christian, but because, having Christ within us, we look on it as a revelation of the Christ in ourselves. I am therefore also convinced that the springing up of true spiritual science in those souls who want to receive, with us, our Christ-filled spiritual science will be fruitful for the whole of humanity, and especially for those who welcome these fruits.

Clairvoyant observation shows that much of what is good, spiritually good, in our Movement proceeds from those who have taken our Christian spiritual science into themselves, and then, having passed through the gate of death, send down to us the fruits of this Christian spiritual science. The Christian spiritual science which those souls have taken into themselves and are now sending down to us from the spiritual worlds is already living in us. For they do not keep it in their own karmic stream for the sake of their own perfecting; they can let it stream into those who want to receive it. Comfort and hope arise for our spiritual science when we know that our so-called “dead” are working with us.

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

While I have been speaking to the Norrköping Branch of our society, I could not be other than conscious always of the spirit of one who was so closely connected with us here. The spirit of Frau Danielsen looks down like a good angel on all that this Branch wants to undertake. Hers also was a Christian spirit in the sense described, and the souls who knew her will never feel themselves separated from her. May that spirit hover as guardian-spirit over this Branch! Most willingly and surely will it do so if the souls who work in this Branch receive it. With these words, spoken from the depths of my heart, I close these lectures, and I hope that we shall continue to work together on the spiritual path we have embraced.

On a number of occasions I have taken the opportunity to reject the prejudicial view that the theosophical approach is far removed from practical life. Quite the contrary. We have often been able to show that theosophy should take us deeply into practical life, for it teaches us the laws of the spiritual principle that is continually shaping life all around us. People who only know the laws of life as it shows itself on the outside know only a small part of life. By far the greater part are the hidden things in life, hidden to the ordinary senses. I am sure it will not be very long before people come to realize more and more that in order to cope with life we have to study the hidden worlds. The materialistic view would lead to crises in all areas, above all in the sphere of health, and also in education, where the question arises: How should humanity educate its coming generation? Materialism would also lead to crises in everything connected with society, politics and civilization. Life would be such that one day people would no longer know how to help themselves. To explain what I mean let me say a few things on educational issues, for this will surely be of interest to everyone.

People who consider education from the materialistic point of view will only too easily arrive at a completely wrong set of rules. For they will never think of the way life follows its own strict rules and they will thus fail to realize that there are periods in life that have profound significance. They'll be quite unable to think, for instance, why the childhood period from the 6th to the 8th year differs fundamentally from the period that extends from the 7th or 8th year to sexual maturity. People who have no idea as to what happens to a young person at this time will also fail to realize how important it is to observe these periods most carefully. It matters that we know what the human being is in these three periods—the first, which is up to the 6th or 7th year, the second, up to the 14th or 15th year, and then again the period that follows for the next 7 or 8 years. These are three ages in human life that have to be studied with care, not just on the surface but also in occult terms, which has to do with the worlds that are hidden to the ordinary senses.

You know that human beings consist not merely of this physical body but have a physical body, an ether body, which is the basis of the physical body and similar to it in configuration, and then the astral body, which to clairvoyant vision looks like a cloud in which the other two bodies are embedded. The astral body also holds within it the principle that bears human I-nature. Let us look at these three bodies as they are in the developing human being.

To get the right idea you have to understand that the periods in which a human being can be seen in physical existence are preceded by the period before birth when the human being is in the maternal womb. You need to distinguish in purely physical terms between life before birth and the periods that follow, and understand that a human being would not be able to live if he were born too soon, coming too early into the externally visible world. He would not be able to live in that world because his sense organs, through which he relates to the outside world, would not yet be fully developed. Our organs develop when we are in the maternal womb until we are born—eyes, ears and everything we need to live in the physical world. And a human being cannot take up contact with the physical world before his organs have been adequately prepared in the protective shelter of another physical body. Birth is the time when the human being has reached a level of maturity where he is able to be in contact with the world without a protective shelter. It will, however, be a long time before this is also the case for the ether body and the astral body. They have not yet reached the point where they can be in direct contact with the world around them. A process which is very similar to the one that happens when a human being is born in the physical body takes place for the ether body in the period from birth until about the 7th year. It is only then that we can say the ether body has been born. The astral body is only born in the 14th or 15th year, and is then able to develop independent activity in relation to the surrounding world.

So you have to understand that no serious demands should be made on the ether body up to the seventh year and none on the astral body up to the 14th year. If one were to expose a child's ether body to the brutal world, it would be just like putting him out into the outside world in the fifth month of his embryonic life, though it would not show itself with the same vehemence. The same applies to exposing the astral body to the outside world before the 14th year. This is something you must understand. Up to the 7th year, only the physical body has been born to the point where the surrounding world may fully influence it. The ether body has so much to do with itself up to the 7th year that we would damage it if we were to influence it from outside in any particular way. Up to this point, therefore, we should only influence the physical body. The education of the ether body may be taken in hand from the 7th to the 14th year, and it is only permissible to influence the astral body from outside in education from the 15th year onwards.

To influence the human physical body is to let the child gain external impressions. These will develop the physical body. Anything in this direction that has not been done by the 7th year can hardly be made up for later on. Up to the 7th year the physical body is at a stage where external sensory impressions should be brought to it to develop it. If the child's eyes see only beautiful things up to the 7th year, they develop in a such way that they will have a feeling for beauty for the rest of that life. Later on it will not be possible to develop a sense of beauty in the same way. The things you say to a child or the things you do are much less important in the first 7-year period than the kind of environment you create for the child and everything the child sees and hears. During that time, inner powers of growth need to be helped and supported by external impressions. The child's creative spirit will make a piece of wood, with a few dots and lines to mark eyes, nose and mouth, into a human figure. A doll that is as beautifully made as possible and given to the child will tie the child down; the inner powers of the spirit are then fixed on to something that is already laid down and not encouraged to be active themselves. As a result, the creative powers of imagination will be almost completely lacking in later life.

This is very much how it is with all impressions gained in the sense-perceptible world. What matters is what you yourself are in the child's world, anything children see and hear directly. They will be good people if they see good people around them. They imitate the things they perceive around them. It is this power of imitation, the influence of examples, that we must value most highly. The right approach will therefore be to do as many things as possible which your child can imitate. This, then, is where the emphasis should lie as we take care of the physical body in the 1st to 7th years. It is not yet possible to influence the higher bodies by deliberate educational measures at this age; during this time, when they are still very much caught up in themselves, you influence them by what you are. A wise person will bring wise thinking to effect in the child's mind just because he or she has that wisdom. Apart from this, anyone bringing up and educating a child should seek to be as complete as possible in themselves when with the child, to think good, noble thoughts, just as a healthy maternal body has a healthy influence on the child's body.

The time when you can influence the ether body by means of educational measures begins with the 7th year. Two things have to be considered—habits and memory, both connected with the ether body's development. A person shapes his ether body by his habits and by taking things up into memory. We should therefore try to give the growing young person a solid foundation in life that is based on good habits. Someone who does something different every day and does not have a secure foundation for his actions will lack character later in life. To develop a basic set of habits is therefore something to be done in the time from the 7th to the 14th year. And we must also influence the memory at this time. What is needed, therefore, is to give the child sound habits and a treasury of knowledge that has been memorized. It really is one of the errors of our materialistic age to think that children should be made to form their own opinions as early as possible. Quite the contrary, we should do everything possible to shield children from this. This is a time when children should still learn things that are given with authority. The people around a child should not merely influence him by example in his second 7-year period, but by direct instruction. Great powers of memory do not always develop with ‘why’ and ‘wherefore’ but by basing everything on authority. Children must therefore have people around them on whom they can depend, whom they can trust, and who make them feel they can believe in their authority.

The young person should only be guided towards independent insight and judgement after this period. If you take away authority too soon you deprive the ether body of its opportunity to develop thoroughly. It is therefore best not to offer proof and opinions to children in their second 7-year period, but examples and parables. Opinions act only on the astral body, and this is not yet free to accept them. We should tell the child as much as possible about great people. The effect of considering such historical figures should be that the child seeks to emulate them. The question as to death and birth is also much better answered by means of examples. You might show the child a caterpillar, for example, how it makes its cocoon and how finally the butterfly emerges from the pupa. This is a truly beautiful example of how a child develops from its mother. Much can be achieved by taking examples from the natural world itself.

It is equally important to teach the child not moral principles but moral parables. This is very evident in some of the sayings of Pythagoras. Instead of reciting: ‘In your undertakings, you should not concern yourself with things which you can see right away are bound to fail,’ he said pithily: 'Don't smite the fire with your sword!' This is a particularly good example. And to teach that one should not get mixed up in anything for which one is not yet sufficiently mature he said: 'Refrain from beans!' Apart from the purely physical there was also a moral aspect to this. Black and white beans would be distributed when decisions had to be made in ancient Greece, and a count would be made of how many white and how many black beans had been returned. Elections were also done in this way. And so instead of saying: 'You're not yet mature enough to get involved in public affairs,' Pythagoras simply said: 'Refrain from beans!'

This addresses the creative powers of imagination and not the powers of the intellect.Fld GA The more you use images the greater the influence on the child. Goethe's mother could not have done anything better than to tell her son beautiful moral tales.²⁸ She never preached at him. Sometimes she did not manage to finish a tale and he would then invent his own ending.

It is particularly bad if developing young people are urged to be critical before they reach their 14th year, to act according to their own opinions, so that they lose the beneficial powers of authority around them. It is extremely bad if there is no one to look up to. The ether body will wither, growing weak and sick, if it cannot hold on to great examples as it develops. And it is also particularly bad if they develop their own creed and want to have opinions about the world before they are ready for this. They will only be ready if their astral bodies can develop in freedom. The more we are able to protect them from forming opinions and taking a critical view too early, the better will it be for them. A teacher will be wise therefore to try to let reality show itself in the events themselves before the astral body has come free, and not invite young people to assume a fixed creed, though this is done over and over again in materialistic education. The chaos among the religious confessions would soon vanish if this principle were followed. Powers of judgement and logical thinking should be developed as late as possible and only when a feeling for individual nature arises as the astral body comes free. Before that human beings should not plump for anything individual; the object of their faith should be something given. But in the years that follow individual nature comes most powerfully to expression in the relationship between the sexes, when one individual feels drawn to another.

So you see, if we make a proper study of the three bodies of man we will indeed have a thoroughly practical basis for the proper education aid development of the human being. The science of the spirit is therefore not impractical, it is not something up in the clouds, but something that gives us the best possible directions on how to take action in life.

There is urgent need today to go more deeply into the science of the spirit, for otherwise humanity will come to a dead end. People are critical about earlier times today, saying children were not called on early enough to make their decisions on God and the world. But that was really quite a healthy instinct, and today we must return to this more and more deliberately. The instinctive insights of the past have gone, and with them a degree of certainty about individual things in life. It would be wrong, however, to ruin the human race all at once. If people had been utterly radical in following materialistic principles in education, in medicine, law and so on, our human order would have broken up long ago. But it was not possible to destroy it all; part of the past has remained. Materialism would take humanity into a dead end, and this is why we need the science of the spirit.

Teachers who really still have a feeling for a child's soul simply feel stifled by the standardization in the education system and by regulations that are a caricature of what they should actually be, based on the superstition that we are only dealing with the physical body. Even religious faith does not protect us from this. What matters is that people get a feeling for the spiritual, which really goes beyond the sphere of the senses. This is also why people who stick to external formulas for their principles of education will not find the right way. They cling to traditional church dogma and do not want to know about the evolution of the spirit. This is mainly what we have to deal with. The things we need today must come from spiritual worlds. For anything materialism has produced is fit only to make people sick in their physical and higher bodies. A serious crisis will be inevitable unless humanity goes deeper. Many things point very clearly to the important decisions now being made among humanity. You have to look at the inner aspects; external forms will not do.

People's longing for and interest in the spirit cannot be killed. Spiritualism has been found to be an answer by some of the people who harbour such longings. There the aim is to demonstrate the reality of the spirit in a material way. And it is remarkable to see the attitude of the Roman Catholic Church which, after all, ought to be wholly given to the spirit, with every external action a reflection of something that exists in the spirit. But it is strange to note what happened just recently, which is that someone in the Church has been looking for external proof of the spiritual. A book by Lapponi, personal physician to the Pope, has appeared in which he is making a downright plea for spiritualism.²⁹ This is strange because the people for whom the book has been written clearly are no longer spiritually minded; they need tangible proof that there is a world of the spirit. It certainly is something to reflect on when the Pope's personal physician makes a plea for spiritualism. The longing for the world of the spirit is there, but no feeling for the teaching given about that world in their own sphere.

Materialism thus creeps into religious confessions which basically should not be the least bit materialistic. And you can see the importance of a movement that appeals to man's true insight into the spirit, a movement that is not ascetic, however, and removed from everyday life, but at every moment truly helps you really to understand the practical significance of this spiritual element.

Now we also should not ask: ‘How can I quickly develop all kinds of occult powers?’ or: ‘How can I spin a cocoon around myself so that I won't be touched by reality?’ People who ask such questions are egoists and nothing but spiritual gourmets. If they only want to enjoy the things that please them, they are simply doing, at a slightly more refined level, what someone who is a gourmet does even when it comes to his breakfast.

A true theosophist seeks to understand life and to serve it. Parents take a theosophical approach when they consider it to be their task to help the child's development at every step. Don't ask: ‘How can we do that in this day and age?’ It is important to know that what matters is to keep firmly in mind that the soul is eternal. People are prepared to believe in an eternal life into which they enter after their death—immediately, if possible. But when someone is really and truly convinced of the soul's eternal nature, the time from his 2nd to his 80th year is simply a span of 78 years to him, and what is that compared to eternity? You then believe in the eternal nature of existence, and this is also something you must feel and which calls for patience. We must get in the habit of working to serve the whole of humanity, and it does not really matter at all if we can put anything we learn to immediate use or not. We must above all seek to put it into practice again and again, and everyone is bound to find some small area or other where he can do so. But nothing will ever happen if people merely go about criticizing everything. It is better to do just a very, very little, without complaining that we cannot apply the things we have learnt, than to do nothing at all. This should be the law governing our practice.

Life changes of its own accord when we work with the science of the spirit in this way, and you are changing the world without actually noticing it when you become a theosophist. The main thing, and the wisest thing we can do, is first of all to grasp the essence of spiritual science and then to live by it as intensely as we are able. In that way we make it part of life; the rest will follow of its own accord. Mothers and teachers who are theosophists will do things differently without even noticing it compared to someone who has no idea. If you know the configuration of the human being, you will quite instinctively observe the different kinds of development in a young person. Above all genuine, deeper understanding of theosophy will put an end to the kind of hypocrisy where the grown-ups waste their time on all kinds of trivia and then enter the nursery with deadly serious intentions. This happens because people have no faith in the spirit.

We have seen once again that the science of the spirit offers a practical approach to life and that it is senseless prejudice for opponents to say that it is remote from life. In reality it takes us right into life. Today, solid middle-class citizens feel rather special at being able to talk about theosophy. A time will come, however, when people will see this differently. They will realize where keen interest in life really lies. A time will come when people will say: ‘People were completely reactionary when they clung to a stream in time that held no potential for the future, not wanting to know about the great practice in life that offered humanity the prospect of new insights in the spirit, insights of the kind given to us in the theosophical view of the world, insights that will grow firm in us and of increasingly greater practical value because the theosophical way of thinking has been kindled and has come alive in us.’

• 28. See Goethe's Dichtung and Wahrheit (truth and fiction), Book 10, last but one paragraph.
• 29. Prof. Lapponi, personal physician to Popes Pius X and Leo XIII. Book on hypnotism and spiritualism, German edition published in 1906. It should be noted that the lecture was taken down imperfectly, and that the German edition of the work was not available to Rudolf Steiner at the time it was given. It was not published until the end of the year.

It is difficult to communicate with someone who expresses himself differently than we do. To clarify our own spiritual secrets, it is important to measure our own thinking, feeling, and willing against the spirits of others.

The usual newer historical research does not even know how to determine the lifetime of Zarathustra; they place him in the time of the Buddha, the ancient Greeks place them 5000 years before Christ: as far back as possible or not very far back. Theosophy places him in pre-Asian culture, but his influence can be seen into Christian times.

All soul life has been greatly modified, and the development of what has come into being is now a satisfying study. Man's spiritual development would have to undergo the same investigation to shed light; one has to go back to earlier states of mind, where people became aware of a different environment than they are now. There was a kind of clairvoyant consciousness, an often misused word, an image consciousness. The images that go up and down in the usual forms mean little, they are a leftover remnant of a completely different state of consciousness. The earlier image consciousness can be related to the external reality in the spiritual world behind the sensory world, when the object consciousness was still in its infancy, of an intermediate world between waking and sleeping, through symbols that related to the real spiritual world.

A certain ability is achieved at the expense of another. We have to go back up, but to a form of clairvoyance imbued with intellectuality. First the intellect was lost. Myths, sagas, legends are the oldest records of ancient clairvoyance. The images of the gods in mythology were initially only images. There were two spiritual currents: one from ancient India, the other, more northern, from ancient Persia. These went alongside one another in the older millennia, flowing together in ancient Greek culture. That is why the pessimism of the ancient Indians is so characteristic. The ancient Indian found it uncanny when he saw spiritual beings behind external things. He called them asuras. The last impulse of this, which was therefore so significant, appeared in Buddha. Through an unspiritual tendency towards the inner, he was transported into Maya, and so he had to come out of it into Nirvana. Nirvana has nothing of what the senses offer. Nirvana is the last great call of the senses as this development of humanity is felt to be a descent. This too is shot through with pessimistic anti-reality muzzling.

In ancient Greece, this submergence was not felt in quite the same way. In the Dionysian culture, the Greeks felt what was not yet present in the culture transplanted to Greece from ancient India. Zarathustra developed precisely the opposite, the Persians wanted to lend a hand to direct reality, a transition to a new, joyful future for humanity. He had gained something new, new human soul forces. Zarathustra pointed out to the Persian people that the physical world is not only Maya. To him, the outer world was like the garment of a spiritual world, the sensual world like a carpet. The spiritual world lies behind the sensual world; the spiritual world is behind everything. This is not only meant as a pantheistic reference to spiritual wisdom, but as a concrete insight into the spiritual world. Behind the most important sensual reality, the spiritual importance is hidden. And just as the sun has its great aura, so does man have his small aura: Ahura Mazdao, later Ormuzd. He no longer finds the good through mere mystical insight. These are dying forces, therefore the devas are evil to him, the asuras are the right thing.

This reversal can be explained from the development of culture. Ahuras are the Indian Asuras. There is spirituality in and behind all sensuality, especially behind the center. The Greek Apollo is the Greek translation of the Mazdao culture. Both currents came together when the greatest impulse for humanity came, in Christ.

At that time, in Zarathustra's time, completely different signs were needed, a completely different writing to make sense of this. This ancient writing was in the heavenly bodies. Zarathustra attributed both contradictions to something higher. He needed symbols. During the day, the sun passes through part of the zodiac; the day sun is Ormuzd, the night sun is Ahriman. Ormuzd is associated with one half of the zodiacal signs and Ahriman with the other. There is a common basis for good and evil. In an ever-widening arc, the circle becomes flatter and flatter, finally becoming a straight line, infinity. A circle with an infinite diameter is a representation of the infinite passage of time. The past holds back, the future is for progress, uplifting. The entire zodiac is actually a line, imagined as a minimized circle. “Zaroana akarena” is the image of infinite time.

Thus, the writing in the stars represents what is in the spiritual world. Zoroaster is not an abstract spirit who only moves in generalities; that is why lower spirits are under Ormuzd. Today's man is comfortable and wants to ascend to the highest God right away. The six or seven Amschaspands were, as it were, messengers. Goethe mentions in his Faust: Sons of the gods, preserve the beautiful, and so on. It is the same. Ahriman also has five to six evil spiritual entities; that makes twelve in total.

Each constellation is an expression of one of the forces. Ormuzd, for example, works through [the] lion as a good disposition, through the ram as wisdom. In this way, the spiritual beings enter into people, as it were. But people are not as wise as their little finger, which knows that it is nothing without the whole organism. So the powers of the human soul enter into the person and continue in the person, becoming materially condensed in what is in the person. Thus, a person can be an Ormuzd or an Ahriman person. The new physiology, which dissects the human being, says [anatomically and physiologically]: twelve pairs of brain nerves emanate from the brain. Thus, the materialized twelve Amshaspands have been found again after millennia. Both ages join hands.

There are 28 to 31 Izeds, spirits that perform subordinate functions that are effective in the cosmos and in human nature. In the human head, these are the mental abilities [= the Amshaspands] and the abilities that emanate from the spinal nerves and, for all I care, return [the Izeds]. Then, in the Feroars, we see the spiritual archetypes that underlie everything else.

Plato says: All sensual things are based on archetypes. But here it is meant more abstractly. Plato speaks of the spiritual world, Zoroaster of the spirit world. But Plato still had a living feeling for today's views. Zoroaster saw in the outer light what is inner wisdom, as does spiritual science today.

Pythagoras learned from the Persians the correct attitude towards the spiritual and the moral world. This is quite different from the way it is in Egypt or in the Dionysian mysteries. There, the masculine and the feminine, Osiris - Isis, Apollo - Aphrodite, are valid. Such sexual opposites can be found everywhere. Even with the ancient Hebrews, Lucifer, evil, is indicated by the feminine. Only Zoroaster has it the other way around, taking the organic, moral contrast of good and evil in images, not from nature.

Therefore, Zoroaster must be important in the present day in order not to reduce everything to the opposites of the sexes, as it is today. Hence the scent that emanates from Zoroastrianism. Through purification, through moral cleansing, heroic, moral strength develops, not philistine morality like today's. The ancient Persian is not contemplative, he is hardworking, lays his hands on the treasures of the earth. Thus he becomes the companion of Ormuzd, who always wrestled with Ahriman. Such was the case with this simple cultured people. Through moral purification the obstacles are overcome.

I will speak, come and listen to what is highest in the world. I speak not of it with an evil tongue, but of the opposite. Listen to what I mean, otherwise you will hear bad things at the end of the world. – Thus speaks Zoroaster. It is not enough to study the Gathas literally; one should put oneself in Zoroaster's feelings and thoughts. This requires a sense of history. One should be grateful to Ahriman.