The Rudolf Steiner Archive

We have heard that the human soul was once endowed with a kind of primeval wisdom, that this wisdom gradually faded away and is now no longer accessible. Consequently in respect of their knowledge, men feel thrown back more and more upon what is presented to them by physical existence. By “knowledge” I do not only mean science in the accepted sense, but the knowledge that is consciously applied by the soul in the ordinary affairs of life.

The question will naturally arise: how did this ancient wisdom actually come into being? Here I must touch upon a new aspect of matters we have often considered from other angles.

Let us look back to the time when man began in the real sense to be a citizen of the earth, when as a being of soul-and-spirit he came down to the earth, surrounded himself with its forces and became an earthly being. If he had simply descended to the earth with the qualities inherent in his own nature, evolution would have taken quite a different course through the various epochs of culture. But having made the descent, man would have been obliged to establish relationship with the surrounding world, to acquire earthly knowledge—I will not say through clairvoyance in the proper sense—but through instincts imbued with a certain measure of clairvoyance. The acquisition of this earthly knowledge would have been a very slow and gradual process and for long ages men would have remained ineffectual, childish beings. By our own time they would, it is true, have succeeded in developing a constitution of soul and body compatible with manhood, but they would never have reached the spiritual heights they have actually attained. That they were able to achieve this evolution in a way other than by passing through all the stages of childhood, is due to the intervention in earthly evolution of the Luciferic beings. We know from recent lectures that the Lucifer-individuality himself incarnated in Asia in a certain epoch of pre-Christian times, and that the original Pagan wisdom to which many historical data bear witness, proceeded from this Being. But the Luciferic beings have from the very beginning been associated in some way with the evolution of humanity.

I beg you earnestly—although I know that such requests are of little avail—not to adopt a philistine attitude when mention is made of Luciferic beings. Even among anthroposophists there is still the tendency to say: “That is certainly Luciferic. At all costs let us avoid it, reject it!” But these things have to be considered in many different aspects and it must always be remembered that the whole of the old Pagan wisdom emanated from a Luciferic source. The subject is one that calls for deep and serious study.

The farther back we go in the evolution of humanity, the more do we find certain individuals who through the qualities attained in earlier incarnations were sufficiently mature to apprehend the treasures of wisdom possessed by the Luciferic beings Think, for example, of the seven Holy Rishis of ancient India.—When an Indian interpreted the wisdom of the Holy Rishis, he knew, if he had been initiated into these things, that the Teachers of the Rishis were Luciferic beings. For what the Luciferic beings brought with them into earth-evolution was, above all, the world of thought, of intellectualistic thought pervading culture, the world of reason in the highest sense of the word—the world of wisdom. And going back to the primeval origins of human existence, we find that the sources of Pagan wisdom always lie with Luciferic beings.

It may be asked: How is this possible? We must realise that man would have remained a child had he not received from the Mysteries the constant instruction that emanated from Luciferic beings. Those who possessed the knowledge and the inherited, primeval wisdom wherewith to foster the progress and education of mankind, were not—like a modern philistine—fearful of receiving this wisdom from Luciferic sources. They took upon themselves the obligation incumbent upon everyone to whom Luciferic beings impart knowledge from spiritual realms. The obligation—for so it may be called, although such words do not always convey the exact meaning—was to use this Luciferic, cosmic wisdom rightly, for the good of earth-evolution. The difference between the “good” wisdom and the purely Luciferic wisdom—which so far as content is concerned is exactly the same—is that the “good” wisdom is in hands other than those of the Luciferic beings. That is the essential point. It is not a question of there being one wisdom that can be neatly packed away in some chamber of the soul and make a man virtuous! The wisdom of worlds is uniform, the only difference being whether it is in the hands of wise men who use it for good, whether it is in the hands of the Angeloi or Archangeloi, or whether it is in the hands of Lucifer and his hosts. In olden times the wisdom needed for the progress of humanity could be obtained only from a Luciferic source; hence the Initiates were obliged to receive it from that source and at the same time to take upon themselves the obligation not to yield to the aspirations of the Luciferic beings.

Lucifer's intention was to convey the wisdom to men in such a way that it would induce them to abandon the path of earth-evolution and take a path leading to a super-earthly sphere, a sphere aloof from the earth. The Luciferic beings inculcated their wisdom into man but their desire was that it would make him turn away from the earth, without passing through earthly evolution. Lucifer wants to abandon the earth to its fate, to win mankind for a kingdom alien to the kingdom of Christ.

The wise men of olden time who received the primeval wisdom from the hands of Lucifer had, as I said, to pledge themselves not to yield to his wishes but to use the wisdom for the good of earth-evolution. And that, in essence, was what was accomplished through the pre-Christian Mysteries. If it be asked what it was that humanity received through these Mysteries, through the influence of the Luciferic beings who, in post-Atlantean times, still inspired certain personalities like the Rishis of India and sent their messengers to the earth—the answer is that man received the rudiments of what has developed in the course of evolution into the faculties of speech and of thinking. Speaking and thinking are, in their origins, Luciferic, but were drawn away from the grip of Lucifer by the wise men of old.—If you are really intent upon fleeing from Lucifer, then you must make up your minds to be dumb in the future, and not to think !

These things are part of the Initiation-science which must gradually come within the ken of humanity, although on account of the kind of education that has now been current for centuries in the civilised world, men shrink from such truths. The caricatured figure of Lucifer and Ahriman—the medieval devil—is constantly before their minds and they have been allowed to grow up in this philistine atmosphere for so long that even to-day they shudder at the thought of approaching treasures of wisdom that are intimately and deeply connected with evolution. It is much pleasanter to say: “If I protect myself from the devil, if I give myself to Christ with the simple-heartedness of a child, I shall be blessed, and my soul will find salvation.”—But in its deep foundations, human life is by no means such a simple matter. And it is essential for the future of human evolution that these things we are now discussing shall not be withheld from mankind. It must be known that the art of speaking and the art of thinking have become part of evolution only because they were received through the mediation of Lucifer. The Luciferic element can still be observed in thinking. Speech, which has for long ages been differentiated and adapted to earthly needs, has already been assailed by Ahriman. It is he who has brought about differentiation, who has degraded the one, cosmic speech into the different tongues on earth. Whereas the Luciferic tendency is always towards unification, the fundamental tendency of the Ahrimanic principle is differentiation.—What would thinking be if it were not Luciferic?

If thinking were not Luciferic, human beings on the earth would be like one whose thought was utterly non-Luciferic, namely Goethe. Goethe was one of those who, in a certain respect, deliberately set out to confront and defy the Luciferic powers. That, however, makes it essential to keep constant hold of the concrete, individual reality. The moment you generalise or unify—at that moment you are nearing Luciferic thinking. If you were to contemplate each human individual, each single plant, each single animal, each single stone in itself alone, having in mind the one, single object, not classifying into genera and species, not generalising in your thought—then you would be little prone to Luciferic thinking. But anyone who were to attempt such a thing, even as a child, would never get beyond the lowest class in any modern school.

The fact of the matter is that the universal thinking implicit in Pagan wisdom has gradually been exhausted. Man's constitution is such that this Luciferic principle of unification can no longer be of much real service to him on earth. This has been counteracted by the fact that the God-created nature of man has followed in the wake of earth-evolution, has become related to, allied with the earth. And because this is so, through his own inherent nature man is less allied with the Luciferic element which always tends to draw him away from the earth.

But woe betide if man were simply to draw away from the Luciferic element without putting something different in its place. That would bring nothing but evil. For then man would grow together with the earth, that is to say with the particular territory on earth where he is born; and his cultural life would become completely specialised, completely differentiated. We can already see this tendency developing. It has taken root most markedly since the beginning of the nineteenth century; but the tendency to split up into smaller and smaller groups has been all too apparent as a result of the catastrophic world war. Chauvinism is more and more gaining the upper hand until it will finally lead men to split up to such an extent that at last a group will embrace only one single human being! Things could come to the point where individual men would again split into right and left, and be at war within themselves; left would be at loggerheads with right. Such tendencies are even now evident in the evolution of mankind. To combat this, a counterweight must be created; and this counterweight can only be created if, like the old wisdom inherent in Paganism, a new wisdom, acquired by the free resolve and will of man, is infused into earthly culture. This new wisdom must again be an Initiation-wisdom.

And here we come to a chapter that must not be withheld from the knowledge of modern man. If, in the future, man were to do nothing himself towards acquiring a new wisdom, then, unconsciously to him, the whole of culture would become Ahrimanic, and it would be easy for the influences issuing from Ahriman's incarnation to permeate all civilisation on the earth. Precautions must therefore be taken in regard to the streams by which the Ahrimanic form of culture is furthered. What would be the result if men were to follow the strong inclination they have to-day to let things drift on as they are, without understanding and guiding into right channels those streams which lead to an Ahrimanic culture?—As soon as Ahriman incarnates at the destined time in the West, the whole of culture would be impregnated with his forces. What else would come in his train? Through certain stupendous arts he would bring to man all the clairvoyant knowledge which until then can be acquired only by dint of intense labour and effort. Men could live on as materialists, they could eat and drink—as much as may be left after the war!—and there would be no need, for any spiritual efforts. The Ahrimanic streams would continue their unimpeded course. When Ahriman incarnates in the West at the appointed time, he would establish a great occult school for the practice of magic arts of the greatest grandeur, and what otherwise can be acquired only by strenuous effort would be poured over mankind.

Let it never be imagined that Ahriman will appear as a kind of hoaxer, playing mischievous tricks on human beings. No, indeed ! Lovers of ease who refuse to have anything to do with spiritual science, would fall prey to his magic, for by means of these stupendous magic arts he would be able to make great numbers of human beings into seers—but in such a way that the clairvoyance of each individual would be strictly differentiated. What one person would see, a second and a third would not see. Confusion would prevail and in spite of being made receptive to clairvoyant wisdom, men would inevitably fall into strife on account of the sheer diversity of their visions. Ultimately, however, they would all be satisfied with their own particular vision, for each of them would be able to see into the spiritual world. In this way all culture on the earth would fall prey to Ahriman. Men would succumb to Ahriman simply through not having acquired by their own efforts what Ahriman is ready and able to give them. No more evil advice could be given than to say: “Stay just as you are! Ahriman will make all of you clairvoyant if you so desire. And you will desire it because Ahriman's power will be very great.”—But the result would be the establishment of Ahriman's kingdom on earth and the overthrow of everything achieved hitherto by human culture; all the disastrous tendencies unconsciously cherished by mankind to-day would take effect.

Our concern is that the wisdom of the future—a clairvoyant wisdom—shall be rescued from the clutches of Ahriman. Again let it be repeated that there is only one book of wisdom, not two kinds of wisdom. The issue is whether this wisdom is in the hands of Ahriman or of Christ. It cannot come into the hands of Christ unless men fight for it. And they can only fight for it by telling themselves that by their own efforts they must assimilate the content of spiritual science before the time of Ahriman's appearance on earth.

That, you see, is the cosmic task of spiritual science. It consists in preventing knowledge from becoming—or remaining—Ahrimanic. A good way of playing into Ahriman's hands is to exclude everything of the nature of knowledge from denominational religion and to insist that simple faith is enough. If a man clings to this simple faith, he condemns his soul to stagnation and then the wisdom that must be rescued from Ahriman cannot find entry. The point is not whether men do or do not simply receive the wisdom of the future but whether they work upon it; and those who do must take upon themselves the solemn duty of saving earthly culture for Christ, just as the ancient Rishis and Initiates pledged themselves not to yield to Lucifer's proviso that mankind be enticed away from the earth.

The root of the matter is that for the wisdom of the future too, a struggle is necessary, a struggle similar to that waged against Lucifer by the ancient Initiates through whose intermediary the faculties of speech and of thinking were transmitted to men. Just as it devolved upon the Initiates of the primeval wisdom to wrest from Lucifer that which has become human reason, human intellect, so the insight which is to develop in the future into the inner realities of things must be wrested from the Ahrimanic powers. Such are the issues—and these issues play strongly into life itself.

I recently read some notes written shortly before his death by one who was a friend of the Anthroposophical Movement. He had been wounded in the war and lay for a long time in hospital where, in the course of the operations performed on him, he had many a glimpse into the spiritual world. The last lines he wrote contain a remarkable passage, describing a vision which came to him not long before his death. In this last experience, the atmosphere around him became, as he expresses it, like dense granite, weighing upon his soul. Such an impression can be understood in the light of the knowledge that we have to battle for the wisdom of the future; for the Ahrimanic powers do not allow this wisdom to be wrested from them without a struggle. Let it not be thought that wisdom can be attained through blissful visions. Real wisdom has to be acquired “in travail and suffering”. What I have just told you about the dying man is a very good picture of such suffering, for in this struggle for the wisdom of the future, one of the most frequent experiences is that the world is pressing in upon us, as though the air had suddenly frozen into granite. It is possible to know why this is so. We have only to remember that it is the endeavour of the Ahrimanic powers to reduce the earth to a state of complete rigidification. Their victory would be won if they succeeded in bringing earth, water and air into this rigidified state. Were that to happen, the earth could not again acquire the Saturn-warmth from which it proceeded and which must be regained in the Vulcan epoch; and to prevent this is the aim of the Ahrimanic powers. A trend which has an important bearing on this is the lack of enthusiasm in human souls at the present time for the content of spiritual science. If this lack of enthusiasm were to persist, the first impulse towards the rigidification of the earth would emanate from the souls of men themselves, from their apathy, their indolence and love of ease. If you reflect that this rigidification is the aim of the Ahrimanic powers, you will not be surprised that compression, the feeling that life is becoming granite-like, is one of the experiences that must be undergone in the struggle for the wisdom of the future.

But remember that men to-day can prepare themselves to look into the spiritual world by apprehending with their healthy human reason what spiritual science has to offer. The effort applied in study that lets itself be guided by healthy human reason can be part of the struggle which leads eventually to vision of the spiritual world. Many tendencies will have to be overcome, but for men of to-day the fundamental difficulty is that when they want to understand spiritual science they have to battle against their own granite-like skulls. If the human skull were less hard, less granite-like, spiritual science would be far more widely accepted at the present time. Infinitely more effective than any philistine avoidance of the Ahrimanic powers would be to battle against Ahriman through sincere, genuine study of the content of spiritual science. For then man would gradually come to perceive spiritually the danger that must otherwise befall the earth physically, of being rigidified into granite-like density.

And so it must be emphasised that the wisdom of the future can be attained only through privations, travail and pain; it must be attained by enduring the attendant sufferings of body and soul for the sake of the salvation of human evolution. Therefore the unwavering principle should be, never to let oneself be deterred by suffering from the pursuit of this wisdom. So far as the external life of mankind is concerned, what is needed is that in the future the danger of the frozen rigidification—which, to begin with, would manifest in the moral sphere—shall be removed from the earth. But this can happen only if men envisage spiritually, feel inwardly and counter with their will, what would otherwise become physical reality.

At bottom, it is simply due to faint-heartedness that men to-day are unwilling to approach spiritual science. They are not conscious of this, but it is so, nevertheless; they are fearful of the difficulties that will have to be encountered on every hand. When people come to spiritual science they so often speak of the need for “upliftment”. By this they usually mean a sense of comfort and inner well-being. But that cannot be offered, for it would simply lull them into stupor and draw them away from the light they need. What is essential is that from now onwards, knowledge of the driving forces of evolution must not be withheld from mankind. It must be realised that in very truth the human being is balanced as it were between the Luciferic and the Ahrimanic powers, and that the Christ has become a companion of men, leading them, first, away from the battle with Lucifer, and then into the battle with Ahriman.

The evolution of humanity must be understood in the light of these facts. One who presents secrets of cosmic existence in the way that must be done in spiritual science, is often laughed to scorn, for example about the use of the principle of the number seven—as you will find in my book Theosophy. But you will notice that people do not laugh when the rainbow is described as sevenfold, or the scale—tonic, second, third and so on, up to the octave which is a repetition of the tonic. In the physical world these things are accepted, but not when it comes to the spiritual. What must be regained here is something that was implicit in the old Pagan wisdom. A last glimmer of this Pagan wisdom in regard to a matter like the principle of the number seven, is to be found in the Pythagorean School—which was actually a Mystery-school. You can read about Pythagoras to-day in any text-book; but you will never find any understanding of the reason why he based the World-Order on number. The reason was because in the ancient wisdom everything was based on number. And a last glimmer of insight into the wisdom contained in numbers still survived when Pythagoras founded his School. Other branches of the ancient wisdom survived much longer, some indeed until the sixth and seventh centuries of the Christian era. Up to that time many true things about the higher worlds are said in the sphere of what is called natural philosophy. And then, gradually, this primeval intelligence in mankind ran dry—if I may use this expression.

Let us picture some orthodox representative of modern learning sitting in a corner and saying: “What nonsense these anthroposophists talk! What do they mean by asserting that the primeval wisdom has run dry? Wonderful, epoch-making results have been achieved, above all during the last few centuries, and are still being achieved. There may have been a temporary halt in 1914, but at any rate up to then marvels were accomplished!”—But if you look candidly and without bias at what has been achieved most recently, you will arrive at the following conclusion.—Admittedly, masses of notes have been collected—masses of scientific and historical data. This kind of collecting has become the fashion. Countless experiments have been made and described. But now ask yourselves: Are there any fundamentally new ideas in all that this modern age has produced? New ideas, new conceptions were given by individual spirits like Goethe—but Goethe has not been understood. If you study recent findings of natural science or historical research, it will be clear to you that, in respect of ideas, there is nothing new. Certainly, Darwin made journeys, described many things he saw on these journeys and gathered it all into an idea. But if you grasp the idea of evolution in its details, as idea, you will find it in the Greek philosopher Anaxagoras. So too you will find the fundamental principles of modern natural science in Aristotle—that is to say in the pre-Christian era. These ideas are treasures of the primeval wisdom—springing from a Luciferic source. But the primeval wisdom has run dry, and something new in the form of insight into the spiritual world must be attained. A certain willingness on the part of man is necessary to undertake the labour entailed by really new ideas. And mankind to-day is sorely in need of new ideas, especially concerning the realm and the life of the soul. Fundamentally, all that science tells us in regard to the soul amounts to nothing more than a collection of words. What is taught in the lecture-halls about thinking, feeling and willing, is simply a matter of words thrown out spasmodically. It amounts to little more than the sounds of the words. There is hardly the beginning of an attempt to take seriously anything that is really new.

In this connection one may have curious experiences! Some time ago I was invited to speak to a “Schopenhauer Society” in Dresden. I thought to myself: Yes—a Schopenhauer Society—that must surely be something out of the ordinary! So I tried to show how the contrast between sleeping and waking, between waking up and going to sleep is to be understood in the psychological sense, how the soul is involved. I spoke of something I have recently mentioned to you, namely, that a zero-point is there at the moments of falling asleep and waking up, that sleep is not merely a cessation of the waking state, but bears the same relation to the waking state as debts bear to assets.

If you were to search through modern psychology you would not find the slightest trace of any attempt to get to the root of these far-reaching matters.—After the lecture, in a “discussion” as it was called, certain learned members of the audience got up to speak. One of these philosophers made a really splendid statement, to the following effect. He said: “What we have been hearing could not possibly be a concern of serious science. Serious science has other, very different matters with which to occupy itself. Man can know nothing of what has just been put before us so plausibly; none of it is a concern of human cognition. Moreover we have known it all for a long time.”—In other words, therefore: what we cannot know is something with which we have long been familiar!

Now contradictions do exist, but contradictions of this kind exist only in the heads of present-day scholars! If someone says that certain things cannot be known, that they are not objects of human cognition—well and good, that is his opinion. But if he says in the same breath that he has known all about them for a long time, then there is an obvious contradiction. Erudite scholars of to-day often have a habit of placing two diametrically opposite opinions side by side in this way.

This kind of thinking has a great deal to do with the present situation. An individual—thanks to the Divine Powers and also, be it remembered, to Lucifer and Ahriman—is often able to form a fairly sound judgment of these things; but when it comes to presenting them to the world—that is a different matter altogether. Many people are willing to embark upon the study of spiritual science provided they find a society of rather sectarian tendencies in which they can take refuge. But when they have to face the world and present something of which the world itself possesses evidence, everything is apt to go up in smoke and they become veritable philistines.—And then Ahriman's progress is greatly furthered.

My dear Theosophical friends,

If the Theosophical movement is to achieve the great goals it has set itself, then it must, above all, assert its first principle everywhere and realize its first principle in all its endeavors. As is well known, this is to form the core of a general human brotherhood without distinction of race and so on. But then, if this principle is paramount to us, then differences between peoples and nations can only be an expression of what animates people in their innermost thoughts.

We must seek out everywhere the people we want to unite with us in brotherhood. With this principle in mind, the Theosophical Congress in London two years ago decided to propose the introduction of an annual congress of the European sections of the Theosophical Society. This year, the first European congress of the various sections of the continent that truly deserves this name has been convened.

Thus, from June 19 to 21, the European sections of the Theosophical Society were united in Amsterdam for the purpose of to be laid down on the common altar in a free exchange of ideas for inspiration, and on the other hand, to bring the common work that is being done here and there in the service of the general public to the attention of the assembled. Both were achieved by the extraordinarily efficient and energetic approach of our Dutch brothers, so that the congress took an extraordinarily dignified course.

The Congress showed how deeply the Theosophical idea has already taken root in those gathered there. Five European sections have indeed united to form the so-called Federation. These are the sections from which the Theosophical movement initially emerged. First the English, second the French, third the Italian, fourth the Dutch and finally fifth the German section, which has only existed for two years.

Our esteemed Annie Besant has taken over the chairmanship of this congress. She recently returned to Europe from India, where she has spent most of her time working. It was wonderful that she was able to chair this congress. All those who have inwardly grasped the task and mission of the Theosophical movement know that their ideal is embodied in the personality of Annie Besant. When Mrs. Blavatsky died, the spiritual leadership passed to Annie Besant, and she was the most suitable person to take over this leadership. Everything that must live in Theosophy lives in her. She unites the ideal of the will, the enthusiasm of feeling and at the same time the scientific direction of our movement. And all this is immersed in what constitutes the basic element, in spirituality, regardless of whether Annie Besant is discussing a scientific, an agitative or an occult topic.

In the views, only the outer form of expression for the innermost part of her soul is embodied. And that is the task that the Theosophical movement has set itself, to immerse all branches of human activity today, all impulses of the will and all scientific ideals in spirituality, to bring everything out of the dead. This spirituality speaks for itself when Annie Besant speaks to us. It was therefore a solemn moment when she opened the congress in Amsterdam, when she explained the 'why and wherefore' of the movement.

She said, roughly, the sense, not the wording: The task of the Theosophical movement is the spiritualization of our entire culture, our entire civilization. If we survey the last decades of our culture, we see that it has reached an infinite height in the most diverse points. We see that science, that the external material life, has reached such a summit as has never been the case before. We see how the horizons of the nations have expanded infinitely, we see that these nations have made the whole world the dwelling place of the nations. This outer material life can only be the outer expression of the inner life of culture, of the inner life of civilization, of the very soul of human development and progress. And to impress this soul of human development and progress on the outward, splendid aspects of our culture is the task of the Theosophical movement. It has been justified by the developments of the last thirty years in the evolution of our culture. We see everywhere that our civilization has changed in the last thirty years. We see that nobler spirits are striving out of purely material culture, out of intellectual science, out of the luxury to which material culture has risen. Thus we see that the yearning for spirituality runs through our entire time. This ideal is not limited to our Theosophical movement alone. It also lives in those who know nothing or want nothing to do with the theosophical movement. The theosophical movement wants to be nothing more than something that must happen in our time. Thus, in our society, there are women and men who want to show that they are touched by the fact that there is soul and spirit, that there is spirituality. To this end, the theosophical movement turns to the most ancient thoughts of humanity, to those that have given great impetus to all civilizations and cultural advances at all times since humans have existed on earth. It does not address these thoughts in an abstract, lifeless form, but in a living form. These thoughts did not arise by chance in this or that head. They have been instilled from time to time by the great leaders of humanity, instilled by those leaders who, in their own development, have outstripped our entire race, who have already achieved today, or rather, some time ago, what the masses will only achieve in a distant future. Such advanced brothers were always in possession of great, moving thoughts. And they have preserved these in the so-called occult brotherhoods. They have handed them down to the human race, graded according to the needs of the time and the peoples. As a rule, these brothers have remained in hiding. But they have sent their messengers where it was necessary; to this or that people, to this or that time. And from these messengers arose the great civilizing movements, the world religions, the great spiritual and material movements, which are said to be the expression of the souls of the people.

In the last third of the nineteenth century, such a wave was to pour forth again. It was to convey something of the ancient wisdom again. And what it conveys is contained in what the Theosophical Society has been teaching since its founding by Olcott and Blavatsky. That is what we have to incorporate into our culture, that is what offers the source for the spiritual civilization of humanity. Those who are inspired by these thoughts and want to work for the development of all of humanity based on these thoughts are worthy members of the Theosophical Society. If we win the souls of humanity, our culture will also present the right view from the outside. Everything has gone astray. Take a single trait: beauty. Beauty can only be present in culture if it contains true belief in the highest ideals of humanity. See why the true painters of the Middle Ages have had such a great effect, and you will find that they have kept their ideals secret in their works, which then speak for them. When we come to such true faith, to such wisdom, a divine light will also arise from our art. This is one of the tasks that the Theosophical Society will fulfill. And there are many such tasks. The Theosophical Society is not there to instruct individuals, to perfect individuals, but to educate them to be willing to make sacrifices, to be of service. Not the one who wants to perfect himself is a true member of the Theosophical Society, but the one who puts all his strength, his whole being, at the service of humanity.

Such a speech, which contained much wisdom, and the words of Annie Besant had cast a solemn atmosphere over the whole congress. If I am to describe the course of the events that followed this speech, which took on a more communal character, I have to say that the individual sections were represented by their general secretaries. The English section was represented by Mr. Keightley, the French by Mr. Pascal, the Italian was not represented, the representative could not be present; the German by Dr. Steiner.

Our theosophical brother in Holland, Mr. van Manen, managed the preparatory work and the work during the congress, so that the external management can indeed be called exemplary.

On the evening of that day – it was Sunday – Annie Besant gave a second speech, a speech about the new psychology. This speech was public, open to everyone, and held in the Free Church in Amsterdam. If in the morning one had the opportunity to see the spiritual life springing from the mind and idealism of Annie Besant, in the evening one had the opportunity to admire the whole scientific sense of this spiritual leader of the Theosophical movement. I can only hint at the ideas she expounded.

Those who can remember back to the time about forty years ago, to the course of the soul development theory, will remember the materialistic high tide. There was a saying by Karl Vogt, which roughly translates as: This is how the brain sweats out thoughts, just as the liver sweats out bile.

In this age of materialistic science, there were attempts to regard thought, spirit and soul as mere products of the outer mechanism of the body, attempts to explain thought in much the same way as the turning of the hands of a clock is explained by the mechanism of the clockwork. This view has undergone a fundamental change in the last forty years. It has been found that it is just as impossible to explain the mind from the nervous system as it is to explain a work of art by Mozart or Beethoven from the keys or strings of the piano. It has been recognized, scientifically recognized, that this is impossible. This was recognized by the experimental method itself. It has been found that when the brain is in a different state than during everyday life, it is not without all consciousness, but shows a different kind of consciousness, a different form of mental and spiritual phenomena. These states have been observed in dream life and then also in abnormal personalities, and it has been concluded that what we call soul has a very different expression in the brain mechanism. It has been found to manifest itself in a different way in the dream life and in yet another way in trances, somnambulism and so on. This has led to the realization of the great independence of the spirit in relation to the brain mechanism. French researchers have recognized that one and the same human individual shows completely different conditions in everyday consciousness when we interact with him than when we observe him in an abnormal state of the brain. There is a personality who has the pseudonym Leonie. During her examination, it was found that she has three states of consciousness: in one state she is a personality who tends to antipathy, while in the other state of consciousness she shows completely different characteristics. And a third state could also be induced in her. This justifies one of the basic convictions of all religious systems, that the mind has only one tool in the brain mechanism and that what it accomplishes in it is only one form of expression, and that the mind therefore has an independence from this form of expression. This justifies the theosophical aspiration to seek the truth not only with the help of the brain, but also with the help of such states in which certain personalities can place themselves.

This was a lecture by Annie Besant, which essentially shows the difference between what is established on our lecterns and what the theosophical worldview represents. It is precisely from such lectures that it becomes clearer and clearer that our culture and civilization of today will culminate in what the theosophical worldview proclaims. In this sense, it is an advanced post, and Western civilization will follow it.

For the next two days, the work was divided into so-called departments. A large number of lectures were announced, from all parts of the world. There were different rooms for the lectures, in order to cover all the material. It became clear that the various representatives of the Theosophical worldview have pursued their ideals everywhere. The work of Theosophical students already extends to all sciences, to art and to social life. And here it has become clear how sources can be drawn from all branches of contemporary culture, flowing together into the great stream to which our theosophical movement belongs. It was also possible to see how the theosophical movement has a fertilizing effect. What otherwise seemed to us to be without content appeared to us here in a light in which even those who do not belong to the theosophical movement will soon be drawing their insights.

The departments were: firstly, the department of science; secondly, the department of comparative religious studies; thirdly, the department of philology; fourthly, the department of general human brotherhood; fifthly, the department of occultism; sixthly, the department of philosophy; seventhly, the department of methods of theosophical work. In these seven departments, the work of the Theosophical Society was carried out in the following days.

Allow me to sketch out just a few of the achievements. Since the talks were held in different rooms, I cannot talk about everything.

An interesting lecture was given by Dr. Pascal on the nature of human consciousness, and it was precisely in this lecture that modern thinking, modern scientific view, gradually wants to embrace the theosophical concepts and ideas, as it tries to express the concepts, ideas and truths that are the content of ancient wisdom in a modern way.

In the second presentation, our Munich member Ludwig Deinhard gave a stimulating talk. Following on from Annie Besant, he tried to provide a suggestion and first spoke about the multiple personality. This is precisely the multiple personality that we encounter in appearances, as they occur to us through the medium Leonie. There we are dealing with three states of consciousness, including one that is quite different from the ordinary consciousness of the medium Leonie. The experimenter himself said that a medium in such a state remembers things from her youth, of which she otherwise has absolutely no memory. The medium also shows memory for the past, which did not take place in this present life, but must have taken place in another, previous life. This is a reference to reincarnation. Deinhard tried to explain this personality; and those members of society who enjoy a higher state of consciousness should take the opportunity to follow these points of view, which are being taken up by modern psychology, in their higher consciousness, so that we can establish a kind of harmony between what modern science is doing and what the mystic endowed with clairvoyance is able to experience within himself.

Following this discussion, another one took place about double consciousness, about the second self, which our member [Orage from Leeds] held.

Then a series of other lectures followed, which dealt with the important question of the fourth spatial dimension. These are particularly important because this question must be thoroughly studied by researchers at some point. We have particularly interesting and instructive literature. There are books today about things that were laughed at not too long ago. In the explanations about space and the fourth dimension, we have a guide to how people can directly form a real idea through external experiments of what Hellscher actually calls four-dimensional space. This is a guide to give even the everyday person an idea of it. Until now, only mathematicians could gain such an insight. But here you have the opportunity to gain such an insight through ingenious models. When I have made the models myself in the fall, I will give you a series of lectures here to show you how to gain such an insight directly from the model. That was the scientific part.

The second department was that of comparative religions. Here, an Indian lecture on the future of religions was particularly significant.

This was followed by the third department on philology. There were some very interesting papers that could give us important insights into the development of various concepts. I cannot go into details here. The yearbook will provide more information about these lectures.

Then the fourth department spoke about the idea of brotherhood. And then the fifth department about occultism. Mrs. Annie Besant gave another speech. She talked about the nature of occultism. I can only briefly touch on the content of this extremely important speech. The speaker started from a saying of Mrs. Blavatsky, who said that occultism is the realization that the universal spirit of the world has brought forth all things, that we must seek an expression, an outward form of a universal spirit in all things, and that he who seeks this universal spirit and finds the methods and means to find this spirit is an occultist. This is what occultism is in abstract form, but it is not so easy to state exactly what the essence of occultism is in detail. Man sees around him material things, which he sees ruled by forces that we call natural forces: electricity, heat, light, and so on. Then he sees the phenomena controlled by the laws of nature, by the law of gravity, by the law of attraction and repulsion, by the law of causality, by the laws of life. Material forces and laws are what ordinary science is able to convey to us about the world. The occultist differs from the ordinary scientist in that something else dawns on him about the forces and something else about the law. Through the methods he is able to apply, he comes to see and perceive that which is hidden behind the forces in the world, that which is occult. And when he perceives what is hidden behind the forces, then these are not again forces, not such things as can be perceived by the ordinary, everyday consciousness, but they are beings, beings of a higher nature, which belong to the so-called higher worlds. The occultist rises from the nature of the forces to the nature of the beings, from the nature of the forces to the creative beings. He arrives there through direct vision. He recognizes the Formers of the world. The forces which the ordinary man sees as means of expression are only the outer projections, the outer shadow and reflection of these Formers of the world. And where ordinary science fails, the occultist ascends to Beings of an even more exalted nature, to Beings that extend from the Formers of the world up to the so-called Logoi. These are for the occultist what is hidden behind what science calls laws. The scientist recognizes the material forces, the material laws, the occultist sees the higher beings, the creative entities, whom he gets to know as the agents and shapers of the forces of nature. He gets to know the most exalted Logoi, which only externally reveal themselves in the existence of the laws of the world that permeate the celestial spaces. In order for the occultist to arrive at these insights, he must undergo careful training and manifold tests. They consist of two things: first, to expand the consciousness of the person, to broaden the horizon beyond this sensual, physical world; and secondly, to develop senses that can perceive those higher worlds just as the outer eyes and ears perceive the outer physical world.

Before a person can seek to expand their consciousness, they must exercise careful control over their thoughts. Without this, no step forward can be taken in occultism. The everyday person is ruled by his thoughts, but the occultist must rule his thoughts. Before you have managed to prevent any thought, any movement, any emotion from creeping into your consciousness, before you can summon and control them, we cannot gain access to occultism. Complete control of the thoughts, which makes man the master of them, is necessary. If man were to enter the occult fields without this control, he would suffer great disadvantages. The ordinary power is just enough to hold thoughts together. If man were to enter the occult with only this power of thought, it would be destroyed by the forces that assail it in the astral. When man has achieved complete control over his thoughts, when no emotion has access to him anymore, then he can develop the higher senses, the senses for higher perception. This is again a training full of tests. Here we are confronted with all the dangers that the occultist is well aware of. He whose sense is awakened in the spiritual realm knows that he is first tormented in the most terrible way by his own desires and passions. Desires, lust and pain are constantly flowing out. We see them and mistake them for objective entities. The difficulty is to distinguish them from the truly objective things. This is something we learn only through careful and strict training.

Another danger is that hostile forces threaten us and we are exposed to them. We must also learn to avert this danger. Furthermore, we must learn not to mistake the individual grimaces and fragments that present themselves to us for exhaustive reality. The strictest training is required here so that a person can stand on firm ground when he leaves the world, namely the physical world. Above all, the occultist must have eradicated all personal desires and passions within himself. He must want nothing for himself. He must put everything at the service of a great cause, which only he knows and which he may not even be able to express. When he has become desireless in this sense, then, when his consciousness is expanded and his senses developed, something will approach him that is called the voice of the Master. This does not approach us until we have learned to distinguish it from the other voices. When he is ready, he can go through the narrower gate, then he is ripe for initiation. Only those who really go through such a path are occultists. To them the exalted divine beings reveal themselves, which in the lower world present themselves only as laws.

This third lecture was an extraordinary complement to the first two. If I may say that in the first lecture the mind was uplifted to enthusiasm, that in the second lecture there was knowledge that enlightens, so I may also say that in the third lecture, where Annie Besant spoke about occultism, she sanctified the will, this root of being.

After this lecture we had the reading of a lecture by Leadbeater about occultism. I will only emphasize one point. It was said that experiments have been carried out to see what effect musical forms have in the astral realm. If you play a piece of music by Mozart or Beethoven in a room, then if you have astral hearing and vision, you can see the forms in the astral world in which the one or other work of art is expressed. The lines and forms of a wonderful piece of architecture are reflected in the lines and forms of a musical work of art in the astral realm. This astral architecture of music was particularly explored in America.

The next day, Tuesday, we still had to complete the scientific department and the department for methods of work. In the scientific department, I talked about mathematics and [occultism]. I tried to show how it came about that Plato demanded a mathematical course from his students on the basic concepts of mathematics before admitting them to

why the Gnostics called mathematics “mathesis” and why Pythagoras sought the essence of the world, insofar as it can be known by man, in numbers. I have tried to show that what was taught in those ancient times is by no means the abstract mathematics of today, but that in mathematics they had an immediate, intuitive perception, just as the person who hears a piece of music does not mathematically calculate the tone relationships, but perceives them in a sea of tones; in the same way, the occultist perceives these things. The ancients called it music of the spheres. In their intuition, the sensually pure, mathematical view allows a higher kind of intuitive music to arise. He perceives the three kinds of occult knowledge that are equally present in the occultist: the material, the intellectual, and the perception of great musical relationships that are based on numbers and numerical relationships. Only someone who knows what the Gnostics meant by mathesis can form a concept of this. A turning point occurred with the discovery of infinitesimal and integral calculus since Newton. Since then, one can calculate with infinitely small and infinitely large quantities. The ordinary mathematician cannot enter into this infinitely small and this infinitely large. Only those who know and are able to bring it to life within themselves can understand it. They can then also free themselves through a mathematical means. And so, as a mathematician, he can find access to the occult worlds and make a contribution to them. I then showed how, in the time when Plato's and Pythagoras' music of the spheres had been lost and Galileo and Newton were exerting their influence, the world of the senses was conquered, the physical laws of nature were discovered, mathematics became different and people took possession of mathematics itself. In the past, finite mathematics was known. Since Newton and Leibniz, we have had the mathematics of infinity. Those who study it arrive at occult, intuitive vision. They arrive at turning back, at moving upwards. They become free from everything that speaks to them in the sensual-material world. And something very peculiar enters their astral body. Those who truly grasp mathematical concepts, grasp them in a living way, their thought forms become completely different. Every thought-form that is influenced by sensuality seems to be closed off as if with a breath. Then it rebounds from the outside. But if it is free of sensuality, the thought-form opens up and then envelops every thing with its thought-form. Everything that is antipathetic has been transformed into something sympathetic. In this way you have become an occultist. This is a contribution, an attempt to come from a particular branch of science to occultism.

Then a Frenchman spoke about the rhythm in the world and [Bhagavän Däs, Benares, read a paper about the relationship between self and non-self]. Fichte, Schelling and Hegel are a closed book for modern science itself. It would be satisfying if our very powerful German philosophy were to be transformed by the ingenious thinking of India.

From the department on the methods of the theosophical work, the lecture given by Misses [Hooper, London] must be emphasized, which is appealing because of a certain turnaround in the external way in which this entity represents theosophy in the world. Those who heard my report on the London Theosophical Congress will recall that I had to mention that Christianity was almost completely rejected there. This rejection of Christianity has now given way to a complete understanding of it, so that we are learning not only to speak in Indian and Muslim terms, but also to endeavor to reveal the infinitely deep core of truth of the Bible, of the Old and New Testaments. And then something emerged of which the more recent times knew little until today. It turned out that the Bible is a deeply esoteric scripture and that the deepest truths on which it is based are also the expression of the theosophical truths. Those who understand what is hidden in this book must marvel and admire the occult, and they must say to themselves: Only now do I recognize what the Bible is. Mrs. Hooper must have been moved by such feelings when she said, “The core has always been the same, but the forms have changed.” We find in the Bible and in Christianity symbols of such depth and such conciseness and forcefulness that we can speak entirely from the Bible when we advocate the Theosophical teachings. Now, during the Theosophical Congress in Amsterdam, we have been able to observe how there is already a current within the Theosophical movement towards the revival of the Gospel of John. I will talk about this again next Monday.

The congress was closed on Tuesday afternoon. Mrs. Annie Besant was able to sum up in a few concise words what we had all felt during these days of the congress, that our Dutch brothers, who have made such great strides in the Theosophical movement, had indeed made every effort to make this congress a worthy one, that they had proceeded judiciously and energetically.

The Dutch may be a small country, but they have a big heart, and it is better to have a small country and a big heart than the other way around.

In the evening there were more thanks and a lecture about the aura. Between the individual events there were also artistic performances. All the choir members and declaimers were taken only from members of the Theosophical Section in Holland, so that we have to say about the Dutch that the members have made gratifying progress in recent years. We can therefore say that this congress was an extraordinarily dignified expression of the Theosophical movement and that we look forward with great enthusiasm and interest to the reunion in London. The symbol of the movement came to me in a small experience. We visited the house where Spinoza was born. It is a small house. There is no plaque, no memorial. On the other hand, it is a house of squalor. One could say that this is irreverent. I had a different thought. Nothing of the temporal reminds us of the great spirit of Spinoza. The eternal lies in the progress of the spirit.

Ladies and Gentlemen,

You know, perhaps, that in my Threefold Commonwealth I endeavoured to express in a formula how we may arrive at a conception of “true price” (as we will call it to begin with) in the whole economic process. Needless to say—to begin with, such a formula is only an abstraction. And it is the object of these lectures (which, I believe, in spite of the shortness of the time, will really form a whole)—it is our very object in these lectures to work the whole science of Economics, at any rate in outline, into this abstraction.

The formula which I gave in my Threefold Commonwealth was as follows: “A ‘true price’ is forthcoming when a man receives, as counter-value for the product he has made, sufficient to enable him to satisfy the whole of his needs, including of course the needs of his dependants, until he will again have completed a like product.” Abstract as it is, this formula is none the less exhaustive. In setting up a formula it is always necessary that it should contain all the concrete details. I do believe, for the domain of economics, this formula is no less exhaustive than, say, the Theorem of Pythagoras is for all right-angled triangles. But the point is—just as we have to introduce into the Theorem of Pythagoras the varying proportions of the sides, so shall we have to introduce many, very many more variables into this formula. Economic Science is precisely an understanding of how the whole economic process can be included in this formula.

Today I intend to start from one essential feature of the formula. It is this. The formula does not point to what is past but to what is going to happen in the future, for I say in it, of set purpose, “the counter-value must satisfy the man's needs in the future—namely, until he will have made a like product again.” This is an absolutely essential feature of the formula. If we were to demand a counter-value, literally, for the product which the man has already finished—if we expected this to be true to the real economic facts—it might well happen that he would receive a value which would only satisfy his needs, say, for five-sixths of the time which he will take in finishing the new product. For the economic facts alter from the past into the future. He who imagines that he can draw up any kind of table from the past, will invariably go wrong in economics. Economic or business life essentially consists in setting future processes in motion with the help of what went before. But where past processes are thus used to set future ones in motion, it inevitably happens in some cases that the values are considerably shifted. Indeed they are constantly shifting. Hence in this formula it is essential to say: “If someone makes a pair of boots, the time he took to make them is not the determining factor in the economic sense. The determining factor is the time he will take to make the next pair of boots.” That is the point, and we must now try to understand its fuller implications within the whole economic process.

Yesterday we brought before our minds this cycle (see Diagram 3): Nature, Labour, Capital—that is, Capital endued with value by the Spirit. At this point I might just as well write (instead of “Capital”) “Spirit.” To begin with we followed out the economic process in this direction, counter-clockwise, and we found that at this point congestion must not be allowed to occur. On the contrary only so much must be allowed to go through as will act as a kind of seed to carry on the process. A state of economic congestion must not be allowed to arise through a fixation of Capital in ground rents. Now, as I said, fundamentally speaking, the return for land when it is sold—i.e., when land is given a value in the economic process—works in direct opposition to the interests of a person engaged in the manufacture of valuable goods. For if a man wishes to manufacture valuable goods with the help of Capital, it is to his interest that the rate of interest should be low. Having less interest to pay, he will be less hampered in his use of the Capital he has borrowed. The landowner, on the other hand (I may go fully into these things, as they are of economic significance), the landowner, or anyone who has an interest in the land becoming dearer, will be able to make it dearer simply by a reduction in the rate of interest. If he has a low rate of interest to pay, the value of his land will grow, it will become dearer and dearer. Whereas a man engaged in the manufacture of valuable commodities will be able to make them cheaper because of a low rate of interest. Commodities, therefore, which depend mainly on manufacture, become cheaper when the rate of interest is low. Land, on the other hand, which gives a yield without first having to be manufactured, becomes dearer when the rate of interest is low. You can easily work it out. It is an economic fact.

It would appear then to be necessary to arrange for two different rates of interest: We ought to have a rate of interest as low as possible for the installation of works for the production of valuable commodities; and a rate of interest as high as possible for everything that falls under the heading of “land.” This follows directly from what we said before. We want a rate of interest as high as possible for all that comes under the heading of “land.” But that is a thing which cannot easily be carried out in practice. A slightly higher rate of interest for Capital advanced on land might be practicable, but this would be of little help. A considerably higher rate of interest—say, for instance, the rate of interest which would keep the land at an ever constant value, namely, 100%—would be extremely difficult to realise in practice without taking additional steps. 100% interest for money borrowed on land would mend matters at once, but it cannot be carried out in practice. In all such cases, the first point is to see with full clarity into the economic process. When we do so, we soon realise that the life of Associations is the only thing that can make it healthy. Rightly to see the economic process will lead to our being able rightly to direct it.

In the economic process we must speak, as I indicated yesterday, of Production and Consumption. We must observe the producing and the consuming process. This contrast has played a great part recently in various much-canvassed economic theories which in due course have been used for purposes of agitation. There has especially been much dispute upon the question, whether spiritual or intellectual work, as such, is in any way value-creating in the economic sphere.

The spiritual worker is certainly a consumer. Whether he is also a producer in the economic sense is a question which has been much discussed. The extreme Marxists, for example, have again and again cited that luckless fellow, the Indian book-keeper, who has to keep the accounts for his village community. He does not till the fields or do any other productive work; he merely registers the productive work done by others. The Marxists deny him the faculty of producing anything. They declare that he is simply and solely maintained out of the surplus value which the productive workers create. This worthy book-keeper is worked as hard in Economics as Caius is in the formal Logic which we did at college. Caius's job is proving the mortality of man. You remember: “All men are mortal, Caius is a man, therefore Caius is mortal.” His everlasting function of proving the mortality of man has made him immortal in the world of Logic. The same thing has happened in Marxian literature to the Indian bookkeeper who is maintained simply by the surplus value of the productive workers. He has become a classic.

This question is, if I may say so, extraordinarily full of “snags,” in which we very easily get caught when we try to work it out economically. I mean the question: How far (if at all) spiritual work is economically productive? Now here it is especially important to distinguish between the past and the future. For if you consider, if you reflect statistically on, the past only, with respect to the past and to all that is only the unbroken continuation of the past, you will be able to prove that spiritual work is unproductive. From the past into the future within the material sphere, only purely material work and its effects can be held to be productive in the economic process. It is quite a different matter when you turn your eye to the future. And, as we said, to be engaged in economics is to be working from the past into the future.

You need only think of this simple instance. Assume that in some village a craftsman, who manufactures this or that, falls ill. Under certain given circumstances—let us say, if he falls into the hands of an unskilful doctor—he will have to lie in bed for three weeks, during which time he will be able to do nothing. He will disturb the economic process to no small extent. If he is a cobbler, for three weeks long the boots and shoes will not be brought to market—taking the word “market” in the widest sense. But now suppose he gets a very skilful doctor who makes him well in a week. He can go back to work again in a week. In all seriousness you can now decide the question: Who made the boots for the remaining 14 days, the cobbler or the doctor? In reality it was the doctor. And now the thing is altogether clear. As soon as you take into account the future from any given moment onward—towards the future—you can no longer call the Spiritual unproductive. In relation to the past, the Spiritual—or rather, those human beings who work in the spiritual sphere—are consumers only. In relation to the future they are decidedly productive, indeed they are the producers, for they transform the whole process of production and make it pronouncedly different for the economic life. You can see this from the example of the tunnel. What happens when tunnels are built nowadays? They could

not be built unless the differential calculus had been discovered. To this day, therefore, Leibnitz is helping to build all tunnels. The way prices work out in this case has really been determined by that exertion of his spiritual forces. You can never answer these questions in Economics if you consider the past in the same way as the future. But, ladies and gentlemen, life does not move towards the past, nor does it even prolong the past; it goes on into the future.

Hence no economic thought is real which does not reckon with what is done by spiritual work, if we may call it so, that is to say, fundamentally by thinking. But spiritual work is not an easy thing to grasp. It has its own peculiar properties which are not at all easy to grasp in economic terms. Spiritual work begins the moment work itself—that is to say, Labour—is organised. The organising work of thinking begins the very moment Labour itself is organised and divided. Thenceforward, it grows more and more independent. Consider the spiritual work of one who directs some undertaking within the material sphere. You will see that he applies an immense amount of spiritual work. Nevertheless he is still working with the resources with which the economic process provides him as from the past. But even on quite practical grounds you cannot get around the fact that the sphere of spiritual activity (if I may now call it “activity” instead of work or labour) also includes the entirely free kind of activity. When a man invents the differential calculus, and even more so when he paints a picture, there we have a case of entirely free spiritual activity. At any rate, relatively speaking, we can call it free. For whatever materials are derived from the past—the paints and the like—they no longer have the same significance in relation to the eventual products as do the raw products, for example, purchased for material manufacture.

Passing into this region, therefore (see Diagram 4), we come into the sphere of the completely free spiritual life. In this sphere we find, above all things, teaching and education. Those who have to teach and educate stand undoubtedly within the sphere of the completely free spiritual life. For the purely material economic process, it is especially the free spiritual workers who are, in relation to the past, absolutely and exclusively consumers. Of course, you may say, they produce something, and, if they are painters, for example, they are even paid something for what they have produced. In appearance, therefore, the economic process is the same as when I manufacture a table and sell it. And yet the process is essentially different as soon as we cease to consider the buying and selling of the individual and turn our attention to the economic organism as a whole—and this is what we must do in the present advanced stage of division of Labour.

Now there are also pure consumers of another kind within a social organism, namely, the young and the very old. Up to a certain age, the young are pure consumers; and those who have been pensioned off are again pure consumers. A very little reflection will suffice to convince you that if there were no pure consumers in the economic process—mere consumers who are not producers at all—the thing could not go forward at all. For if everyone were producing, all that is produced could not be consumed if the economic process were to go forward at all. It is so at any rate as human life is, and human life is not purely economics; it must be taken as a whole. The real advancement of the economic process is only possible if it includes pure consumers.

But I must now illumine from a different angle this fact: that we have pure consumers within the economic process.

You see, this circle (in the diagram) can be made very instructive. We can endow it with all manner of properties, and the question will always be, how to bring the several economic processes and facts into this circle, which represents for us the cycle of the economic process. Something very important happens when, in buying and selling in the market, I pay on the spot for what I get. The point is not that I pay for it with money; I might equally well barter it for a corresponding commodity which the other person was willing to accept. The point is that I pay at once. Indeed it is this that constitutes “paying” in the proper sense of the word. Now here once more we must pass from the ordinary, everyday conception to the true economic conception. For in the economic life the several concepts constantly play into one another. The total phenomenon, the total fact, results from the interplay of the most diverse factors. You may say: “It is conceivable that some regulation should be made, so that no one need ever pay cash down; then there would be no such thing as ‘paying at once’; one would only pay after a month or after some other interval of time.” But the point is this: We are forming our concepts altogether wrongly when we say: “Some-one hands me a suit of clothes and I pay for it after a month.” The fact is that after a month I no longer pay for this suit of clothes alone. In that moment I am paying for something quite different. I am paying for something which circumstances, by raising or lowering prices, may have made quite different. I am paying for an ideal element in addition. In fact, we cannot do without the concept of “immediate payment.” This is the concept which holds good in cases of simple purchase. Nay more, a thing becomes a commodity on the market through the very fact that it is paid for at once. This is generally the case with those commodities which are “Nature transformed by Labour.” For such commodities I pay. Here payment plays the essential part. There must be such payment. I pay at the very moment when I open my purse and give away my money; and the value is determined in the very moment at which I give away the money, or exchange my commodity for another. That is payment. That is one thing there must be in the economic process.

The second thing, which plays a similar part to payment, is the thing to which I drew attention yesterday. It is Lending. This, as I said, does not interfere with the concept of payment as such. Lending, once more, is an altogether different fact, a fact which simply exists. If I have money lent me, I can apply my Spirit to this loaned Capital. I become a debtor; but I also become a producer. In this way, lending plays a real economic part. If I have intellectual or spiritual capacities in some direction, it must be possible for me to obtain loaned Capital. No matter where I get it from, I must have it. Thus in addition to payment there must be loan (see >Diagram 4). Here then we have two very important factors in the economic process: Payment and Loan.

And now by a simple deduction—we must verify it here (see diagram)—by a very simple deduction you can find the third. You will not doubt for a moment what the third thing is. We have had Payment and Loan. The third thing is Gift. Payment, Loan and Gift—this is a real trinity of concepts, essential to a healthy economy. There is a prevailing disinclination to include “free gift ” in the economic process as such, but, ladies and gentlemen, if there is not a giving somewhere, the economic process cannot go on at all. Imagine for a moment what we should make of our children if we gave them nothing. We are constantly making free gifts to the children. If we consider the economic process as a whole—as a process that goes on and on continuously—Gift is part of it. There is no escaping the fact. It is wrong to regard the transfer of values from hand to hand, representing a process of free gift, as something inadmissible in the economic process as such. Precisely this one of the three is found—with horror by some people—worked out in my book, The Threefold Commonwealth, where it is shown how values are to be transferred, how means of production, for instance, are to be transferred, by a process really identical with giving, to one who has the faculties necessary for managing them further. Provision must, of course, be made that the giving is not done in a haphazard way. But in the economic sense they are none the less free gifts, and such gifts are absolutely necessary.

You will find it more and more to be an economic necessity. The trinity of payment, loan and gift is there in the economic process. Consider the matter thoroughly and you will say: In every economic process this must be contained. Otherwise it would be no economic process; it would lead to absurdities at every point.

People may rebel against these things for a time; but we must remember that economic wisdom is today not very great. Those especially who want to teach it should be under no illusions on this point. Modern economic knowledge is by no means great. People are little inclined to go into the real economic relationships. This is an obvious fact, so obvious that if you look in today's Basler Nachrichten you will find curiously enough a reflection on this very fact. Neither Governments nor private people nowadays, it says, are inclined to evolve real economic thinking. I think we may take it that anything expounded in the Basler Nachrichten is likely to be obvious. It is indeed a palpable fact and it is interesting to find it discussed in this way. The article is interesting, inasmuch as it endeavours to set in a glaring light the absolute impotence which prevails in the economic sphere; interesting, too, because it says that these things must be changed—it is time Governments and individuals began to think differently. But there the matter ends. How they are to think differently—on this you will, of course, find nothing in the Basler Nachrichten—which is also interesting!

Now it is possible to interfere in the economic process in a disturbing way, if one does not rightly relate the one thing with the other in this trinity. Many people today are enthusiastically demanding the taxation of legacies (which, of course, are also gifts), Such proposals have no deep economic significance. For we do not lessen the value of the inheritance if, say, it has a value V and we divide the value V into two parts, V₁ and V₂ giving V₂ to some other party and leaving the legatee with V₁ alone. All it means is that the two together will now do business with the original value V, and the question will be whether he who receives V₂ will husband it as advantageously for the economic life as would the original legatee who would otherwise have received V₁ and V₂ together. Everyone of course may settle this question for himself according to his taste, whether a single clever man, receiving the whole legacy, will husband it better, or whether it will be better for one to receive only part while the State receives the other part, so that the individual is obliged to do business in conjunction with the State.

This sort of thing definitely leads us away from pure economic thinking. It is a thinking based on resentment, on feeling. People envy the rich heir. There may be reason for it, but we cannot look at it only from this point of view if we claim to be thinking in an economic sense. The point is, how must the thing be conceived in the economic sense, for whatever else has to be done must take its start from this. You can, of course, conceive a social organism becoming diseased through the fact that payment is not working together in an organic way with loan and gift, since one or the other is being obstructed and one or the other fostered. But they will still go on working together in some way. If you abolish giving on one side, you merely effect a redistribution, and the question to be decided is not whether this ought to be done, but whether it is necessarily advantageous. Whether the individual heir alone should receive the inheritance, or whether he must share it with the State, is a question which must first be settled on economic grounds. Which is more advantageous? That is the point.

The important thing is this: Free spiritual life arises almost of necessity out of the entry of the Spirit into the economic life. As a result of this free spiritual life, as I said just now, there will be pure consumers so far as the past is concerned. But what of the free spiritual life in relation to the future? Here it is productive—indirectly it is true—but none the less extraordinarily productive. Imagine the free spiritual life in the social organism really freed, so that the individual faculties were always able to evolve to the full. Then the free spiritual life will be able to exert an extremely fertilising influence on the half-free spiritual life—i.e., on that spiritual life which enters into the processes of material production. Considered in this light, the thing takes on a decidedly economic complexion.

Anyone who can observe life with an unbiased mind will say to himself that it is by no means a matter of indifference whether in a given region all who are active in the free spiritual life are exterminated (for instance, if they got nothing to consume, the right to live being admitted only for those who work directly into the material process) or whether really free spirits are allowed to exist within the social organism. For the free spirits have the peculiar property of loosening and liberating the spirituality, the “gumption” of the others. They make their thinking more mobile, and these others are thus able to work into the material process more effectively. But it is important to remember that the free spirits are living men. You must not try to refute me by pointing to Italy and saying: There is a great deal of free spiritual life there, yet the economic processes which proceed from spirit have not been stimulated to any unusual degree. Granted, it is a free spiritual life. But it is a free spiritual life handed down from the past. There are statues, museums and the like; but they do not have this effect. Only what is living is effectual—that is to say, what proceeds from the free spirit and passes on to other spiritual producers. This is what works as a productive factor into the future, even in the economic sense. It is certainly possible to exert a healing influence on the economic process by giving a free field of action to free spiritual workers.

Suppose now that we have a healthy Associative life in a community. The task of the Associations will be to arrange production in such a way that when too many people are working in any sphere they can be transferred to some other work. It is this vital dealing with men, this allowing the whole social order to originate from the insight of the Associations that matters. And when one day the Associations begin to understand something of the influence of free spiritual life on the economic process, we can give them a very good means of regulating the economic circuit. I mentioned this in my Threefold Commonwealth. The Associations will find that when free spiritual life declines, too little is being given freely; they will grasp the connection. They will see the connection between too little giving and too little free spiritual work. When there is not enough free spiritual work, they will realise that too little is being given. When too little is being given, they will notice a decline in free spiritual work.

There is then a very definite possibility of driving the rate of interest on Nature-property right up to 100% by transmitting as much Nature-property as possible in the shape of free gifts to those who are spiritually productive. In this way you can bring the Land question into direct connection with what works particularly into the future. In other words, the Capital which presses to be invested, the Capital which tends to march into mortgages and stay there, must be given an outlet into free spiritual institutions. That is the practical aspect. Let the Associations see to it that the money which tends to get tied up in mortgages finds its way into free spiritual institutions. There you have the connection of the Associative life with the general social life. Only when you try to penetrate the realities of economic life does it begin to dawn on you what must be done in the one case or in the other. I do not by any means wish to agitate that this or that must be done. I only wish to point out what is. And this is undoubtedly true: What we can never attain by legislative measures—namely, to keep the excess Capital away from Nature—we can attain by the life and system of Associations, diverting the Capital into free spiritual institutions. I only say: If the one thing happens, the other will happen too. Science, after all, has only to indicate the conditions under which things are connected.

[ 1 ] Goethe spoke of art as a revelation of secret natural laws that would have to remain hidden forever without it. In this way he brings art close to knowledge. He makes it the interpreter of the secrets of the world. He has thus prophetically pointed to something that must be the ideal of those contemporary spirits who know how to interpret the signs of the times. The spirits envision an art that seeks to reconnect with the paths of the searching soul that lead to the sources of existence. They want to speak to the mind in need of beauty; but what they speak should at the same time be the expression of the highest truths and insights. Religion, mysticism, research and art should flow from a primal source. In this way, the human spirit today seeks to renew something that was present in the dawn of our cultures. The Egyptian pyramids and sphinxes are the great truths embodied in small stones, which the sages of the land of Nile had to proclaim. In the ancient poetry of the Indians we also have monumental documents of the wisdom of this people. And in the ancient Greek drama, the intuitive imagination senses a work of art that was also the expression of the religious truths of primeval times. The hero of this drama is God, who descends into matter, suffers and finds his redemption in the work of man. - If we look at the development of the world in this way, we can look back on a human culture in which religion, art and science still formed an undivided unity. The One Truth found its expression in forms that represented beauty, wisdom and religious exaltation at the same time. Only a later period found a special religious expression for the mind, an artistic one for the senses and a scientific one for reason. This is how it had to be, for only when man developed each of his faculties on separate paths to its highest flowering could perfection be achieved. For thousands of years, truth, beauty and divinity went their separate ways. The high works of art of the Greeks and of all subsequent ages were made possible by a striving for beauty that followed its own laws and gave only the imagination the role of master. The depths of the Christian religion stem from a deepening of the soul that eluded the forms of beautiful sensuality. And the achievements of our science have sprung from rational thought and strict experience, which granted no access to the imagination or the religious needs of the soul.

[ 2 ] What has sprung from one source strives today to reunite. What did Richard Wagner want other than a work of art that also elevates the soul to the sources of the divine? And what did Goethe really want when he sought to lead the hero to redemption in the regions of the highest truth in the second part of his “Faust”? He says himself (on January 29, 1827 to Eckermann): “But still, everything (in Faust) is sensual and, thought of in the theater, will fall well into everyone's eyes. And that is all I wanted. If it is only so that the crowd of spectators enjoys the appearance; the initiated will at the same time not miss the higher meaning.” And this “higher meaning” is none other than that of human existence in general. And it is shown by religion, art and wisdom.

[ 3 ] If art becomes aware of its connection with the truth, then it must draw its inspiration from the same source as religion and science.

[ 4 ] Such awareness permeates the personality whose creation is hereby presented to the German public. Edouard Schuré, the intellectual and profound French writer, should have a significant impact on our contemporaries. For it was given to him to be a herald of truth as an artist and a revealer of the mystical paths of the soul as a researcher. With an intuitive spirit, he immersed himself in the mysteries of the human spirit. His “Great Initiates” (Les Grands Initiés) lead to those heights of human development on which Krishna, Hermes, Moses, Pythagoras, Orpheus, Plato and Jesus walked. The ways in which these leaders showed their peoples and times the goal of humanity, which they drew from the source of their divine insight, are described in brilliant colors. In his books on “Musical Drama” and “Richard Wagner”, Schuré had already shown the goal of our time, which lies in the unification of the truth-seeking spirit, the religiously striving soul and the beauty-seeking senses. In the “Sanctuaries of the Orient” (Sanctuaires d'Orient), he recreated the sacred drama of Eleusis with a brilliant sense, that primal drama which was both a work of art and a religious cult act. The later Greek drama applied the art form, which had previously been the shaper of divine world action, to the sphere of human action and experience.

[ 5 ] This is how Edouard Schuré - to use Goethe's expression - moved from the search for truth to the artistic interpretation of truth. In the preface to his “Sanctuaries of the Orient” he said (1898) that he wanted to express “through the artistic word and in the translucent medium of poetry” what goes on in the deep shafts of the searching and striving human soul. He calls the “Children of Lucifer” and the associated drama “La Saur Gardienne” the “theater of the soul”.

[ 6 ] Schuré's entire oeuvre shows how deeply imbued he is with the need to reunite contemporary culture with the intimate mystical experience of the soul. For him, the dramatic action is a symbol of the deeper processes within the human being. What the eye sees is an image of what the soul experiences when the forces that connect it with the eternal are at work within it. One would like to write the words of Goethe's Chorus mysticus about the drama “Children of Lucifer”: “Everything transient is only a parable - the inadequate, here it becomes an event - the indescribable, here it is done.” For what is taking place here in the context of the fourth century, when Hellenism and Christianity fought the great battle, is a parable for two eternal forces in the struggling soul. Man strives eternally from the depths to the heights; and eternally he must expect redemption from the heights. Freedom and grace are the poles that strive towards each other, longing and will strive to complement each other, these “two souls” wrestle in the human breast. And all external processes are the images of the wrestling souls. Creating and receiving are embodied in a thousand forms. And what takes place between man and man is an interaction between creating and receiving, or - to use Goethe's words again - between taking and giving. And it is always through the “miracle of love” that balance is achieved. This “riddle of the world” cannot be grasped with the intellect, it must be experienced with the deepest forces of the soul. Whoever loves creatively, the living power flows towards him and unites with his life in a creative union. In the loving devotion of one's own, the seed is planted which inserts the human being into the eternal weaving of the world. Just as the blood flows through the body, so these secrets of humanity flow through Schuré's drama.

[ 7 ] The “Children of Lucifer” are “theater of the soul”, because behind the plot the eternal hieroglyphics of the struggling human spirit can be seen. They are inspired by what in mysticism is called the One Cause of humanity. Imagination and mystical sense have an equal share in this work of art. If the mystical sense does not lose itself in the darkness of feeling, but calls the clarity of seeing its own, and if the imagination does not abandon itself to the arbitrariness of subjective ideas, but follows the intuition of truth, then alone can such a work of art come into being.

[ 8 ] If we could see works of art of this kind in the theater, they would be temples of truth; and beauty would not be a servant of the religious sense, but its child. And from such a deepening of art it could be hoped that it would also have an effect on its sisters: religion and wisdom. Reason, imagination and religious edification could once again come into harmony with one another.

[ 9 ] In Schuré, this harmony lives as a goal. Because he is a mystic as an artist, and because he has the power to express mystical knowledge in the form of art, time should listen to him. In his work lives something of what the future must bring.

[ 10 ] The last centuries have reshaped our lives with reason and the senses; but the “life of the soul” will be brought by those who once again imprint the great intuitions of the true and the divine on external life. It is in this spirit that this drama is to be presented to the German readership.

At the beginning of the new volume (June 1905)

[ 11 ] The new volume of “Lucifer-Gnosis” begins with No. 25. Something new will be added to the previous content in that each issue will contain articles on the relationship of Theosophy, occultism, mysticism and so on to the great questions of life in the present. The next issue will contain, for example: “What is the significance of Theosophy in the life of contemporary man and the present?” Furthermore, in response to many requests, information will be provided on the theosophical movement, on occultist endeavors and everything that belongs to it in contemporary spiritual life. The next issues will appear in the next few days. And care will be taken to ensure more punctual publication in future. The publishing house M. Altmann in Leipzig will take over the commission publishing from No. 25 onwards.

It is only of recent times that the truths of occultism have been the subject of public lectures. Formerly, these truths were only revealed in secret societies, to those who had passed through certain degrees of initiation and had sworn to obey the laws of the Order through the whole of their life. Today, man is entering upon a very critical period. Occult truths are beginning to be disclosed to the public. In a matter of twenty years or so, a certain number of them will already be common knowledge. Why is this? The reason is that humanity is entering upon a new phase which it is the object of this lecture to explain.

In the Middle Ages, occult truths were known in the Rosicrucian Movement. But whenever they leaked out, they were either misunderstood or distorted. In the eighteenth century they entered upon a phase of much dilletantism and charlatanry and at the beginning of the nineteenth century they were put entirely in the background by the physical sciences. It is only in our day that they are beginning to re-emerge and in the coming centuries they will play an important part in the development of mankind. In order to understand this, we must glance at the centuries preceding the advent of Christianity and follow the progress that has been made.

It does not require any very profound knowledge to realise the difference between a man of pre-Christian times and a man of today. Although his scientific knowledge was far less, man of olden times had deeper feelings and intuitions. He lived more in the world beyond—which he also perceived—than in the world of sense. There were some who entered into direct and actual communication with the astral and spiritual world. In the Middle Ages, when earthly existence was by no means comfortable, man still lived with his head in the heavens. True, the mediaeval cities were somewhat primitive, but they were a far truer representation of man's inner world than the cities of today. Not only the cathedrals but the houses and porches with their symbols reminded men of their faith, their inner feelings, their aspirations, and the home of their soul. Today, we have knowledge of many, many things and the relations among human beings have multiplied ad infinitum. But we live in cities that are like deafening factories in awful Babels, with nothing to remind us of our inner world. Our communion with this inner world is not through contemplation but through books. We have passed from intuition into intellectualism.

To find the origin of the stream of intellectualism we must go back further than the Middle Ages. The epoch of the birth of human intellect, the period when this transformation took place, lies about a thousand years before the Christian era. It is the epoch of Thales, Pythagoras, Buddha. Then for the first time arose philosophy and science, that is to say truth presented to the reason in the form of logic. Before this age, truth presented itself in the form of religion, of revelation received by the teachers and accepted by the masses. In our times, truth passes into the individual intelligence and would fain be proved by argument, would like to have its own wings clipped.

What has happened in the inner nature of man to justify this transition of his consciousness from one plane to another, from the plane of intuition to that of logic? Here we touch upon one of the fundamental laws of history—a law no longer recognised by contemporary thought. It is this: Humanity evolves in a way which enables the different elements and principles of man's being to unfold and develop in successive stages. What are these principles?

To begin with, man has a physical body in common with the mineral kingdom. The whole mineral world is found again in the chemistry of the body. He has an etheric body, which is, properly speaking, the vital principle within him. He has this etheric body in common with the plants. This principle engenders the process of nutrition and the forces of growth and re-production. Man has also an astral body in which feelings and sentiments, the power of enjoyment and of suffering are enkindled. He has the astral body in common with the animals.

Finally, there is a principle in man which cannot be spoken of as a body. It is his innermost essence, distinguishing him from all other entities, mineral, plant and animal. It is the self, the soul, the divine spark. The Hindus spoke of it as Manas; The Rosicrucians as the ‘Inexpressible.’ A body, in effect, is only part and parcel of another body, but the self, the ‘I’ of man exists in and by itself alone—“I am I.” This principle is addressed by others as ‘thou,’ or ‘you;’ it cannot be confused with anything else in the universe. By virtue of this inexpressible, incommunicable self, man rises above all created things of the Earth, above the animals, indeed above all creation. And only through this principle can he commune with the Infinite Self, with God. That is why, at certain definite times, the officiating hierophant in the ancient Hebrew sanctuaries said to the High Priest: Shem-Ham-Phores, which means: What is his name (the name of God)? He-Vo-He, or—in one word—Jev or Joph, meaning God, Nature, Man; or again, the inexpressible ‘I’ of man which is both human and divine.

These principles of man's being were laid down in remote ages of his vast evolutionary cycle—but they only unfold slowly, one by one.

The special mission of the period which began about a thousand years before the Christian era has been to develop the human Ego in the intellectual sense. But above the intellectual plane there is the plane of Spirit. It is the world of Spirit to which man will attain in the centuries to come, and to which he will be wending his way from now onwards. The germs of this future development have been cast into the world by the Christ and by true Christianity.

Before speaking of this world of Spirit, we must understand one of the forces by means of which humanity en masse passed from the astral to the intellectual plane. It was by virtue of a new kind of marriage. In olden times, marriages were made in the bosom of the same tribe or of the same clan—which was only an extension of the family. Sometimes, indeed, brothers and sisters married. Later on, men sought their wives outside the clan, the tribe, the civic community. The beloved became the stranger, the unknown. Love—which in days of yore had been merely a natural and social function—became personal desire, and marriage a matter of free choice. This is indicated in certain Greek myths like that of the rape of Helen and again in the Scandinavian and Germanic myths of Sigurd and Gudrun. Love becomes an adventure, woman a conquest from afar.

This change from patriarchial marriage to free marriage corresponds to the new development of man's intellectual faculties, of the Ego. There is a temporary eclipse of the astral faculties of vision and the power of reading directly in the astral and spiritual world—faculties which are included in ordinary speech under the name of inspiration.

Let us now turn to Christianity. The brotherhood of man and the cult of the One God are certainly features of it but they only represent the external, social aspect, not the inner, spiritual reality. The new, mysterious and transcendental element in Christianity is that it creates divine Love, the power which transforms man from within, the leaven by which the whole world is raised. Christ came to say: ”If you leave not mother, wife and your own body, you cannot be my disciple”

That does not imply the cessation of natural links. Love extends beyond the bounds of family to all human beings and is changed into vivifying, creative, transmuting power.

This Love was the fundamental principle of Rosicrucian thought but it was never understood by the outer world. It is destined to change the very essence of all religion, of all cults, of all science.

The progress of humanity is from unconscious spirituality (pre-Christian), through intellectualism (the present age), to conscious spirituality, where the astral and intellectual faculties unite once more and become dynamic through the power of the Spirit of Love, divine and human. In this sense, Theology will tend to become Theosophy.

What, in effect, is Theology? A knowledge of God imposed from without under the form of dogma, as a kind of supernatural logic. And what is Theosophy? A knowledge of God which blossoms like a flower in the depths of the individual soul. God, having vanished from the world, is reborn in the depths of the human heart.

In the Rosicrucian sense, Christianity is at once the highest development of individual freedom and universal religion. There is a community of free souls. The tyranny of dogma is replaced by the radiance of divine Wisdom, embracing intelligence, love and action.

The science which arises from this cannot be measured by its power of abstract reasoning but by its power to bring souls to flower and fruition. That is the difference between ‘Logia’ and ‘Sophia,’ between science and divine Wisdom, between Theology and Theosophy.

In this sense, Christ is the centre of the esoteric evolution of the West. Certain modern Theologians—above all in Germany—have tried to represent Christ as a simple, naive human being. This is a terrible error. The most sublime consciousness, the most profound Wisdom live in Him, as well as the most divine Love. Without such consciousness, how could He be a supreme manifestation in the life of our whole planetary evolution? What gave Him this power to rise so high above His own time? Whence came transcendental qualities?

Thinking of the tremendous natural events we have heard of—the eruption of Vesuvius and the earthquake in America,¹⁹⁹ it is only to be expected that those who study the science of the spirit ask if there is any connection between the process of cosmic evolution on the one hand and human karma on the other. And it is indeed enormously interesting to investigate and explain these recent events from the occult point of view. To be able to do so, the occultist must not only be schooled in clairvoyance in the usual way, but have gone through initiation in the second degree. It is a known fact in occult circles that the inner earth does not reveal itself to someone with ordinary clairvoyance. It is relatively easy to have clairvoyant awareness at the astral, devachanic level. But it needs another kind of initiation to be able to explore the inner earth.

Let me first of all remind you that present-day people have only managed to penetrate the outer shell of the earth to a very small depth. They have gone scarcely beyond a depth of 2,000 metres. Everything else, everything beyond this, is beyond their limits of penetration. And they would really be utterly surprised, perhaps even confused, if they did succeed in learning more about the deeper layers of this our earth. They would be confused because they would find things there that show only the faintest similarity to those we know on the earth's surface. They would not have words to describe most of them, for the states of matter inside the earth are indeed utterly different from anything we know up here. They would be utterly amazed to find that the metal which corresponds to our silver is liquid like mercury down there. And the same holds true for the other metals and the minerals.

The earth consists of seven distinct layers, and an exploration of those seven layers corresponds to the seven stages of Christian initiation.²⁰⁰ They are 1) the washing of the feet, 2) the scourging, 3) the crowning with thorns, 4) the crucifixion, 5) the mystic death on the cross, 6) the entombment, and 7) the resurrection.

Someone who had passed the first stage of initiation would thus be able to penetrate the outermost layer clairvoyantly and proceed to explore the second, and so on.

In the first place, then, the earth has seven layers. The outermost, on which we live, is called the mineral earth in the language of initiates. This and the other terms I shall give come from a great occult school. The same terms were used by medieval mystics, Rosicrucians, and others.

This mineral earth contains all the minerals we are familiar with. Relatively speaking, it is an extremely thin and delicate layer. Volcanic eruptions bear witness that deeper layers are able to penetrate it.

The mineral earth is followed by what is known as the ‘soft’ earth. It is given that name because here the hardening process has not gone as far as it has in the mineral earth. It also has a quite remarkable property. It has a kind of sentience. It produces symptoms of sentient responses on being touched that are like the dim conscious awareness of some plant species.

The next layer is called the ‘steam’ earth. Just as steam is produced in a boiler, so does this layer come to a form of will-like expression. It is capable of enormous expansion, and the mineral layer is only able to contain it with some effort.

The fourth layer is called the ‘form’ or also the ‘water’ earth. Its special feature is that it has the negative of every form we know of in the mineral layer. Thus a rock crystal would there have the form of its negative, like a plaster cast up here.

The fifth layer is called the ‘fruit’ earth. If it were able to get out into the atmosphere, we would observe form upon form arising from such a piece of fruit earth and disappearing again. It has soul, as it were, the capacities of a soul struggling to gain shape and form.

The sixth layer is the ‘fire’ earth, a most remarkable layer, as we shall see. It is able to feel pleasure and pain, as it were, and is more or less in the condition of a human being who is ‘over the moon’ one moment and ‘down in the dumps’ the next. Human passions have a tremendous effect on it, and as human passions grow, so it gets more and more restless.

The seventh layer is called the ‘earth mirror’, exactly because everything that happens on the outermost layer is reflected here. You have to think of it happening in a different way however. Everything that is passive here is active there and vice versa. So if you were to strike some metal here to make it ring, the metal would ring of its own accord down there.

These seven layers are followed by two others which are of a very peculiar nature. In the School of Pythagoras the eighth layer was called the sphere of numbers because of a particular aspect we shall consider in a moment. Our occult schools call it the shatterer. For if we were to hold a flower against it, trying, as it were, to look at this layer through the flower, we would see the rose multiplied an infinite number of times. If we were to do the same experiment with a stone, there would be no multiplication. It only applies to natural life forms and to things created with artistic feeling. This region is the seat of all that lacks harmony, morals and peace. There everything rushes apart. It is the opposite of love. If a black magician were to succeed in reaching it—and he does have the power to do so—the evil in him would grow tremendously more powerful. It is the particular moral attitude of human beings that has an enormous influence on this level. If humanity gradually succeeds more and more in getting rid of immorality, letting morality take its place, this zone will gradually calm down more and more. And this will in its turn influence the attitudes of human beings.

The ninth and final layer is the dwelling place, as it were, of the spirit of our planet. It has two peculiar features. We might compare it with a human being, for it has an organ resembling a brain. Another organ is similar to a heart. The spirit of our planet is also subject to changes closely connected with human evolution.

Let us now go back to the fire earth. As I said, it has the capacity to feel pleasure and pain, and living people's passions have a powerful influence on it, so that it gets into an even greater state of restlessness and upheaval at times when human beings develop great passions. It then exerts even greater pressure on the fruit earth lying above it. And channels do indeed branch out from this layer to all the layers above it. The mineral earth contains great cavities, though these are at considerable depth. The channels from the fruit earth run to those cavities and force tremendous masses of material into them. These on their part cause earthquakes or seek a way out through the vent of a volcano. Such have also been the causes of those recent disasters.

The Lemurians, the third great root race, still lived on a soft earth. The hardening process in the outer crust had not yet progressed very far and there were just a few harder areas that floated in this soft layer more or less like islands. The last remnants and witness to, that soft earth are the many small islands in the Pacific which rise suddenly above the surface of the ocean and disappear again after a time. The Lemurians, who developed tremendous passions, had such an influence on the fire earth as their evolution progressed and they indulged in their vices, that the fire earth grew rebellious, as it were, came up to the surface with tremendous power and destroyed the race.

We see, therefore, that the Lemurians brought about their own perdition. Realizing this, the occultist reflects that by working on his own perfection he may not only accelerate the process of evolution for his time but also have a considerable influence on earth evolution. This should arouse a feeling of responsibility in both respects, spurring him on to do further work on himself.

Let us now consider two highly important occult facts that are connected with these natural events. On the one hand let us envisage the karma of the people who perished in those disasters. It is only natural for people to wonder about the tremendous karma coming upon countless individuals on such occasions. I can tell you, however, that occult observation has shown these individuals to be the best of spiritualists in their next incarnation. Their violent death came as the final shock, as it were, to strip off the bonds of materialism once and for all.

Another occult observation is that all people born at the time when such an eruption takes place will be materialists in life. This is quite understandable. The disquieting element of the fire earth is influencing them at a time when they seek to reincarnate with all might and gives them materialistic qualities. It does not matter if a soul is born here or in America, for example. Separation in space is without cause in this zone. Many of the readers and writers of materialistic works were born around the year 1822 when Vesuvius erupted again after a long period of quiescence. The fact that Vesuvius remained quiescent for centuries indicates the spiritual nature of the Middle Ages. Since then eruptions have come at relatively short intervals. Evolution has accelerated altogether now. The period from Charlemagne to Frederic the Great corresponds to the period of the 19th century, meaning that all events during the longer period correspond in number and significance to those that now happen within a century. Evolution will go even faster as time goes on.

• 199. In April 1906, the cone at the summit of Vesuvius collapsed. Vapour pressure caused the material, about 100 million cubic metres, to be ejected, with masses of ashes raining down on the surrounding area for days, darkening the skies. Together with the lava flow they caused emormous damage. More than 100 people lost their lives.
  The San Francisco earthquake of 1906, with the fires tliat followed, destroyed almost the whole of the city.
• 200. See the lecture given in Köln (Cologne) on 30 November 1906 (in this volume), and the lecture given on 3 September 1906 in Stuttgart (in At the Gates of Spiritual Science (GA 95). Tr. E. Goddard, C. Davy, London: Rudolf Steiner Press 1986).

According to Spiritual Science man, as he stands before us, is divided—from one point of view—into seven parts, of which the physical body perceptible to our senses is only one part of the human being. Man possesses this physical body in common with the whole of the mineral kingdom surrounding us; the forces at work in our physical body are the same as those operating in the whole of so-called inanimate nature.

This physical body is, however, permeated by still higher forces, just as a sponge may be permeated by water. The difference between inanimate and animate bodies is that in inanimate bodies the materials of which they are constituted follow physical, chemical laws only; but in animate bodies the various materials are combined with one another in a very complicated manner, and only under the influence of the etheric body can they be held together in this form, which to-them is unnatural and is forced upon them. The physical materials have the constant tendency to group themselves according to their own nature; this signifies the destruction of the living body and the etheric body fights continually against this destruction.

When the etheric body withdraws from the physical body, the substances of the physical body group themselves in the manner natural to them, and the body becomes a corpse and falls to pieces. The etheric body, therefore, continually combats the destruction of the physical body.

Each organ of the physical body has behind it this etheric body. Man has an etheric heart, an etheric brain, etc., which holds together the corresponding physical organ. One is naturally tempted to picture the etheric body in a material way, somewhat like a thin cloud, but in reality the etheric body consists of a number of currents of force. The clairvoyant sees in the etheric body of man certain currents that are exceedingly important. Thus, for example, there is a stream which rises from the left foot to the forehead (see diagram), to a point which lies between the eyes, about half an inch down within the brain; it then returns to the other foot; from there it passes to the hand on the opposite side; from thence through the heart into the other hand, and from there back to its starting-point. In this way it forms a pentagram of currents of force.

This current is not the only one in the etheric body, there are very many of them. It is to this stream of force that man specially owes his upright position. We do not find this current in animals, they are bound to the earth by their front limbs. In respect of the form and size of the human etheric body we may say that in its upper part it is an exact image of the physical body. The lower parts are different; here they do not coincide with the physical body. There is a great secret underlying the relationship between the etheric and physical bodies, one which throws a strong light upon human nature. The etheric body of a man is female, that of a woman is male. This explains the fact that in each man's nature there is much that is feminine, and in each woman's nature there is much that is masculine. In the animals the etheric body is larger than the physical body. Thus, for example, in the case of the horse the clairvoyant sees that his etheric body projects above his head like a cap.

There is something in man that is much closer to him than his blood, muscles, nerves, etc., namely, his feelings of joy and sorrow, pleasure and pain,—all that he calls his inner being. In Spiritual Science this is called the astral body, and man possesses it in common with the animals only.

A man who is born blind only knows the world around him imperfectly; for him the world of colour and light does not exist. Man is in the same position in respect of the astral world; it exists just as truly, it surrounds and permeates the physical world, but he does not perceive it. When a man's astral senses are opened the astral world becomes visible to him. The significance and importance of this moment in the development of a human being is, however, very much greater than when a man who is born blind recovers his sight through an operation. Every human being knows this astral world, although imperfectly, for his astral body is transposed into it each night.

We repose in the astral world in order to restore the harmony of the astral body, for from the standpoint of Spiritual Science tiredness is only disharmony in the physical and astral bodies. The relationship between the physical and astral bodies may be illustrated in the following way. If we take a sponge, cut it into a thousand small pieces and place them in a glass of water, so that the water is absorbed into these tiny pieces, this represents the waking condition of the average man. If we squeeze out the little sponges and collect the water again in its container, it flows together into one common mass: In the same way the human astral bodies, which during the day were individualised, like the drops of water which were absorbed into the tiny sponges, enter into the common astral substance and are strengthened by it. This we recognize each morning by the fact that our tiredness has gone. Until a person becomes a seer his astral body during the night mingles with the others; but in a seer the conditions are different.

The various plants do not possess an astral body of their own, but the whole world of plants has one astral body in common, namely that of the earth. The earth is a living being and the plants are part of it,—just as the hair belongs to the human body:

The fourth principle of man is the ego. The word “I” can only be uttered by a man with reference to himself; this word can never strike our ear from outside with reference to ourselves. When this “I” sounds in a being, then God is expressing Himself in him. In respect of the ego, the animal, plant and mineral worlds are in a different position. For example, an animal can no more say “I” to itself than a finger on our hand can say “I” to itself. If the finger desired to name its “I,” it would have to point to the “I” of the human being; in the same way the animal would have to point to an ego which belongs to a being living in the astral world. All lions, all elephants, etc., have a group-ego in common; thus there is a lion group-ego, an elephant group-ego, and so on.

If the plants wished to point to their ego they would have to point to a common ego in the centre of the earth, in the lower spiritual world. When an animal is injured it feels pain. In the plant it is different, and the seer is able to say that the plucking of a flower or the cutting of the corn gives to the earth the same pleasant feeling that a cow experiences when her calf draws the milk from her. But when a plant is torn out of the earth by the root this is just as though one were to tear a piece of flesh out of an animal. It is felt in the astral world as pain.

Were we to seek for the ego of the minerals, we should not find it in a being forming a centre in the spirit world, for the ego of the minerals is to be found in the higher spiritual world outspread everywhere as a force of the whole cosmos.

In the Christian occult doctrine the world in which the egos of the animals are found—the astral world—is called the world of the Holy Spirit, and the world which contains the egos of the plants—the lower spiritual world—the world of the Son. When the seer begins to have perceptions in this world, the “Word,” the “Logos” speaks to him. In the same occult teaching the world of the mineral egos—the higher spiritual world—is called the world of the Father Spirit.

Man is involved in a process of continuous development. We have now become acquainted with all four principles of his nature; they are what Pythagoras referred to in his school as the lower quaternary. The savage, the civilised man, the idealist, the saint—all possess these four parts. But the savage is the slave of his passions; the civilized man no longer follows indiscriminately all his passions and desires; the idealist does this still less, and the saint has fully mastered them.

The ego works upon the astral body and separates a portion from it. In the course of human evolution this part grows larger and larger, whereas the inherited portion becomes ever smaller. In Francis of Assisi almost the whole of the astral body was worked upon by the ego and transformed. This transformed part forms the fifth principle of human nature: the Spirit Self.

But the ego can also become master of the etheric or life-body. The part of the etheric body which has been transformed by the ego is called Life Spirit. The etheric body is transformed under the influences of art and religion. The influence of religion is especially strong because it is repeated day after day, and this repetition is the magic power which transforms the etheric body. But the conscious work in occult training acts most strongly upon the etheric body, and meditation and concentration are the means here used.

The relative speed in the transforming of the etheric body and the astral body may be compared to the movement of the hour and minute hands of a clock. If a man succeeds in changing his temperament ever so little, which depends on the conditions of his etheric body, this is of more value to him than the acquisition of many clever theories.

It requires the very greatest strength to change the physical body consciously. The means for this are only given in the occult school. We can only indicate here that the regulation of the breathing forms the beginning of this transformation. The physical body that has been consciously transformed by the ego is called Spirit Man or Atma. The force for the transformation of the astral body flows to us from the world of the Holy Spirit; the force for the transformation of the etheric body flows to us from the world of the Son or the Word; the force for the transformation of the physical body flows to us from the world of the Father Spirit or the Divine Father.

The nine lectures that follows were delivered by Rudolf Steiner at the turn of 1922/23 in Dornach, Switzerland. They were directed to an audience containing some professional scientists and others particularly interested in science, mangy of whom were members of the Anthroposophical Society. 1922/23 happens also to have been an historical moment in the life of the Society and indeed of the lecturer. No one reading them would suspect that between Lectures 5 and 6 both parties had been stricken by a crushing blow. On New Year's Eve, 1922, the building named the Goetheanum, in which the first five lectures had been given, was totally destroyed by fire and was indeed still burning on January 1 when Steiner delivered Lecture 6 in his private Studio. The great wooden structure, a temple rather than a mere headquarters or meeting-place, had been designed by Steiner himself, its building supervised by him at all stages, and much of its interior worked with his own hands; but this is not the place to enlarge on his personal tragedy or the courage and determination it must have required to continue with the lecture course on the following day almost as if nothing had happened. The most that critical appraisal might detect as a possible consequence of that grievous interruption is perhaps a certain repetitiveness not apparent elsewhere in either his books or his lectures; and this the translator has taken the liberty of slightly reducing.

One more preliminary observation may be desirable. Most members of the original audience would have been familiar, to a greater or less degree, with the fundamental teachings and thus with the terminology of anthroposophy, or spiritual science, as Steiner also named them. Here and there in the lectures some of that terminology is introduced, for example “etheric” and “astral,” “the Age of the consciousness soul.” Mostly their meaning is briefly indicated when they first appear; but it remains true that some previous familiarity with them is of considerable assistance towards a full understanding, not only of particular passages, but also of the radical message of the whole.

Their basic argument is that modern science, and the scientism based on it, so far from being the only possible “reality-principle” is merely one way of conceiving the nature of reality; a way moreover that has arisen only recently and which there is no reason to suppose will last forever. Many today might admit as much, but in doing so they would be thinking of modern science mainly as a theory or set of theories capable of proof or disproof by accepted methods. For Steiner modern science, including its empirical method, is a stage, and an important stage, in the whole evolution of human consciousness. And that is something different from, though it underlies, the history of ideas. Perception itself is determined by the human psyche, the consciousness which determines perception precedes the formation of thoughts based on that perception, and the human psyche is an evolving one. Only hitherto it has not been conscious of that fact. Certain ideas were formed, and could only be formed, at certain stages in that evolution. Ideas for instance or theories about the nature of the world, or the nature of Nature, are necessarily based on certain “givens”—experiences taken for granted—which are so immediate that no ideas at all can be formed about them. Isaac Newton, as Lecture Three points out, was sufficiently aware of this to declare the “givens” of his own day as the “postulates” from which he started. They were time, place, space and motion. And these remain the givens for our day, even if their slight unsettling by Einstein's relativity should be the first faint breath of coming winds of change. But they were not so for other days and other men. They were not so before at most the fifteenth century. They are given for us, because for us the outer world of natural objects and events is experienced as completely detached from the inner world of our own awareness of them, that is to say, from our humanity. Descartes was the first to formulate this—then comparatively novel—given, when he divided the world into extended substance and thinking substance.

Writing in 1818 an essay on Method, Coleridge prophesied:

“... there will soon be seen a general tendency toward, an earnest seeking after, come ground common to the world and to man, therein to find the one principle of permanence and identity, the rock of strength and refuge, to which the soul may cling amid the fleeing surge-like objects of the sense.”

The abiding thrust of these lectures is Steiner's unshakable conviction that from now on the progress of science will depend on the overcoming of the received dichotomy between man and nature just as from the fifteenth or sixteenth century up to now the progress of science has depended on that dichotomy. Incidental to that progress would be escape from the crudities of popular scientism, but the lectures are only marginally concerned with that. Their content is based on the fact that the understanding, perhaps of any phenomenon but certainly of any phenomenon so basic as to be “given,” entails a patient examination of its provenance, that is to say of the steps by which it came into being. Consequently they are, as the title suggests, lectures not on science, but on the history of science. In sum they tell the story of the origin and then of the growth of that gulf between inner and outer, between subject and object, extending from a time before Pythagoras down to our own day, as it is manifest in the writings and biographies of a selection of well-known thinkers. Particular attention is given to transitional figures, men whose perceptions were still determined by the past, while their thoughts were confronted by what was approaching from the future; and perhaps especially interesting in this regard are the observations of Giordana Bruno's cosmos in Lecture Four and Galen's theory of “fermentation” in Lecture Eight.

The story is at the same time one of the steadily increasing predominance of mathematics in determining scientific method. Perception of this is not peculiar to Steiner. What distinguishes him from other historians of science is the psychological detail into which he pursues the story and, more than that, his account of the origin of mathematics, The Cartesian coordinates are not as abstract as they seem; or rather they were not always so. Steiner sees them as an extrapolation or projection of man's experience of his own body; that is to say, of his physical body. And here is one of the places where some previous acquaintance with anthroposophy and its terminology would be helpful, though it should not indispensable. It is unfortunate that the word “body” has become, for most people, almost synonymous with “lump of solid matter;” Particularly unfortunate, where it is the human body that is at issue, since nine-tenths of that is composed of fluids, and of fluids that are for the most part in motion. “Body” in Steiner's terminology, signifies something more like “systematically organized unit or entity,” as distinct from the matter or substance of which it is composed. Thus, the fact that the frame of a living human being contains, and not at random, fluid and airy, as well as solid, substance, entails the existence of other “bodies” besides the physically organized one. These are especially relevant when the discourse turns from knowledge of quantity (measurement and mathematics) to knowledge of quality, an aspect of nature that is virtually a closed book to the science of today.

The development of that science of today, a purely quantitative one, is the main thread on which the lectures are strung, and the reader will follow it or himself. Not much perhaps would be gained by informing him in advance that, if he does so, he will be shown for example, how the projection of mathematics, and particularly the coordinates, outward from the body and thus from human selfhood, has led to the reification of space—that long-settled mental habit which advanced psychics has only recently begun to question. He will also find an answer to a question which has puzzled many thinkers: why should mathematics, a seemingly artificial construction of the human brain, have been found an effective key to unlock so many of the secrets of nature? How is it that the one has happened to fit so snugly on the other? More generally he will be led down a sort of ladder of “descent,” accompanied throughout by mathematics, from man's original psychic participation in the life of nature to his present detachment from it; to be shown at the end that an understanding of the way of ascent to reunion with that life also begins with mathematics. The last is an aspect of the matter with which Steiner was to deal more specifically in a subsequent course of lectures translated into English as The Boundaries of Natural Science.

“Descent” and “ascent” are of course loaded terms, and their use can be misleading. The same is true of the term “dehumanization” when in these lectures it is applied to the history of science. Steiner was no enemy of science, though he vigorously questioned many of its theories. “Technology” is not a dirty word in his vocabulary. Pointing to a fact is not necessarily abuse. Science has become dehumanized in the sense that it has turned its attention more and more away from human experience and human values. But in doing so it has furthered, if not partly engendered, one supreme human value—that detached, individual self-consciousness that is the pre-condition of freedom. Man has become separated from the world that gave him birth; but he needed that separation in order to become truly man. To draw attention to that separation is, says our lecturer, “a description of the scientific view, not a criticism.” He continues (and I will conclude this Introduction by quoting the closing words of Lecture Six):

Let us assume that somebody says: “Here I have water. I cannot use it in this state.I separate the oxygen from the hydrogen, because I need the hydrogen.” He then proceeds to do so.If I then say what he has done, this is not criticism of his conduct.I have no business to tell him he is doing something wrong, and should leave the water alone. Nor is it criticism when I say that since the Fifteenth Century science has taken the world of living beings and separated it from the true nature of man, discarding it and retaining what the age required. It then led this dehumanized science to the triumphs that have been achieved.

It is not criticism if something like this is said: it is only a description. The scientist of modern times needed a dehumanized nature, just as a chemist needs deoxygenized hydrogen and therefore has to split water into its two components. The point is to understand that we must not constantly fall into the error of looking to science for an understanding of man.

This lecture is intended to discuss one of the most popular prejudices about the theosophical movement: that theosophy is nothing but Buddhist propaganda. One has even coined the word for this movement: New Buddhism. It is without doubt that our contemporaries would have to argue something against the theosophical movement if in this prejudice were anything right. Someone who stands, for example, on the Christian point of view asks himself rightly: what does a religion like Buddhism mean to somebody who has a Christian confession or is educated in a Christian surrounding. Is Buddhism not a religion that was intended for quite different circumstances, for another people, for quite different conditions? And someone who stands on the point of view of modern science may say to himself: which important matters can Buddhism deliver to us who we live with the scientific concepts which have been obtained in the course of the last centuries, because everything that it comprises belongs to a range of thoughts which originated many centuries before our calendar?—Today we want to deal with the question how this judgement could originate, and which value it has, actually.

You know that the theosophical movement was brought to life by Mrs. Helena Petrowna Blavatsky and Colonel Olcott in 1875 that it has spread since that time over all civilised countries of the earth that thousands upon thousands of people who look for the solutions of the questions of life have found satisfaction in the deepest sense that it has produced researches which deeply speak to the soul of the modern human being. This movement has a rich literature and has produced a number of men and women who are able to independently speak in its sense. You cannot deny this. And we have to ask ourselves: how is the relation of this movement to the religions of the East, to Hinduism, and in particular to Buddhism?

The title of one of the most popular books in our field is to blame considerably for this prejudice which I have mentioned. It is the book by which countless human beings were won over for the movement, the Esoteric Buddhism by Sinnett. It is an unfortunate coincidence that the title of this book could be misunderstood so thoroughly. Mrs. Blavatsky says about this book that it is neither Buddhist nor esoteric, although it is called Esoteric Buddhism. This judgement is exceptionally important for the assessment of the theosophical movement. However, Buddhism stands on the title-page of Sinnett’s book, but this Buddhism would not have to be spelt with two d’s, as if it came from Buddha, but with one d, because it comes from budhi, the sixth human principle, the principle of enlightenment, the knowledge. Budhi means nothing else than what was called Gnosticism during the first Christian centuries. Knowledge by the internal light of the spirit, doctrine of wisdom.

If we understand the term “Budhism” in such a way, we are soon able to admit that the teaching of Buddha is nothing else than one of the manifold forms in which this teaching of wisdom is spread in the world. Not only Buddha, but all great teachers of wisdom have spread this Buddhism: the Egyptian Hermes, the old Indian Rishis, Zarathustra, the Chinese teachers of wisdom Laozi (Lao Tse) and Confucius, the initiates of the old Jews, also Pythagoras and Plato, and, finally, the teachers of Christianity. They have spread nothing else than Budhism in this sense, and esoteric Buddhism is nothing else than the internal teaching, in contrast to the external teaching. All great religions of the world made this difference between internal and external teaching.

Christianity knew this difference between esoteric and exoteric content, in particular in the first centuries. The esoteric differs quite substantially from the exoteric. The exoteric is that which a teacher announces before the community, what is spread by means of words and books. It is that which everybody understands who is on a certain level of education. The esoteric teaching is not spread by means of books; the esoteric part of every religion of wisdom is spread only by mouth to ear and still in quite different way. There must be an intimate relation of the teacher to his pupil to bring esoteric contents to a human being. The teacher must be a guide to his pupil at the same time. An immediate personal band has to exist between teacher and pupil. This relation between teacher and pupil has to express what goes far beyond the mere information, beyond the mere word.

Something spiritual has to be in this relation between teacher and pupil; the mental power of the teacher must have an effect on the pupil. The will exercised in wisdom lets something stream into that which moves on the pupil or the little community immediately which shall partake in the esoteric lessons solely as a little community. This little community shall be taken up step by step to the higher levels. One cannot recognise the third level if one has not adopted the first and second completely. Esotericism comprises not only a study, but a complete transformation of the human being, a higher education and discipline of his soul forces. The human being who has gone through the esoteric school has learnt not only something; he has become more different concerning his temperament, feeling nature and character, not only concerning his insight and knowledge.

What is entrusted to the external world or to an external book can be only a weak reflection of a real esoteric instruction. Hence, Mrs. Blavatsky says rightly that Sinnett’s book is no esoteric Buddhism, because whenever any teaching is generally given by a book or publicly, it is no longer esoteric; it has become exoteric, because the peculiar shading caused by the finer soul forces, the whole spiritual breath which must penetrate and warm up that which esotericism comprises, all that has disappeared from the information that a book delivers.

However, one thing is possible: somebody whose slumbering abilities can be easily aroused, and who has the intention and the tendency to read not only between the lines of a book, but to suck as it were at the words, that can suck out from a book what as esotericism forms the basis of this exoteric book. One can come under circumstances up to a lofty degree in the esoteric teaching without receiving immediate personal esoteric lessons. But this changes nothing of the fact that an immense difference is between any kind of esotericism and exotericism. The Christian Gnostics of the first centuries tell that in the words of Origen, of Clement of Alexandria if they spoke to their intimate pupils, the immediate soul fire, the immediate spiritual force had an effect, and that these words had another life then, as if they were spoken before a big community. Those who got the intimate lessons of these great Christian teachers know to tell how their souls were completely transformed and changed.

In the last third of the 19th century it became necessary to wake up the spiritual life in humankind as a counterbalance for the materialistic world view which has not only seized the scientific, but also the religious circles, because the religions have taken on a completely materialistic character. It had become necessary to revive the internal spiritual life. This internal life can be aroused only by somebody who goes out in his words from the force that is created in esotericism. It had become necessary that some people spoke about the matters again who knew not only from books and instructions, but from immediate personal observation something about the worlds which are above the physical plane. Just as somebody can be an expert in the fields of the natural sciences, somebody can also be an expert in the fields of the soul-life and the spiritual life. One can have immediate knowledge of these worlds.

At all times there have been such human beings who had spiritual experiences; and those who had such experiences were the important rulers and guides of humankind. What has flowed in as religions onto humankind has come from the spiritual and psychic experience of these religious founders. These religious founders were nothing else than envoys of the great brotherhoods of sages who have the real guidance of the human development. They transmit their wisdom, their spiritual knowledge into the world every now and then to give a new impulse, a new impact in the progress of humankind. To the big mass of the human beings it is not visible where from these inflows come to humankind. However, those know where from these impulses come who can do own experiences, who have the connection with the advanced brothers of humankind, who have arrived at a level which humankind reaches only in distant times. This connection itself by which the word of the spirit speaks to the co-brothers and co-sisters from within through the advanced brothers of humankind is esoteric. It cannot be attached by an external society; it is attached immediately by the spiritual force.

From such a brotherhood of advanced individualities a current of wisdom, a new spiritual wave had to flow in again onto humankind in the last third of the 19th century. Mrs. Blavatsky was nobody else than an emissary of such higher human individualities who have attained a lofty degree of wisdom and divine will. Of such kind as they come from such advanced human brothers were also the communications which form the basis of the Esoteric Buddhism.

It happened now—due to a necessary, but not yet easily understandable concatenation of world-historical spiritual events—that the first influence of the theosophical movement went out from the East, from oriental masters. But already when Helena Petrowna Blavatsky wrote her Secret Doctrine, not only oriental sages as great initiates provided the teachings, which you can find in the Secret Doctrine, to Mrs. Blavatsky. An Egyptian initiate and a Hungarian one had already added what they had to contribute to the new big impact. Since that time some new currents have still flowed into this theosophical movement. That is why for somebody who knows what proceeds behind the scenery from own knowledge—it proceeds inevitably behind the scenery because it can penetrate the theosophical current only slowly—it does no longer make sense to maintain that in this theosophical movement only a new Buddhism is contained today.
Not only the average human being is depending on his surroundings, on his age and his nation, but also the most advanced human being. Also somebody who has attained a lofty level of wisdom and divine will is still depending on his surroundings in certain way. The great sages of the movement emphasised that immediately in the outset of this movement. The great sages had come from oriental knowledge, from the oriental world. They belonged to a brotherhood which is rooted in that which one calls the profound Buddhism of the East. This brotherhood has its roots not in the so-called southern Buddhism which you can find in particular on Ceylon, but in the northern Buddhism which comprises not only the pure and noble doctrine of moral and justice of the southern Buddhism, but also a sublime doctrine of the spiritual life of the world. This northern Buddhism can be regarded in certain sense as a kind of esoteric doctrine, in contrast to the southern Buddhism.

Why had the renewal of the spiritual life to be stimulated from this side? Was this necessary? We are not fooled by the whole state of affairs which is here, but we express it in such a way as it presents itself to the impartial knower.

All great world religions and all great world views come from envoys of these great brotherhoods of advanced human beings. But while these great religions do their wandering through the world, they must adapt themselves to the different national views, to the reason, to the times and the nations. Our materialistic time, in particular since the 15th, 16th centuries, has not only materialised science, but also the confessions of the West. It has forced back the understanding of the esoteric, of the spiritual, of the real spiritual life more and more; and thus it happened that in the 19th century only very little understanding was there of a more profound wisdom. Nevertheless, with regard to the origin of the European religion we have to say that those who have a spiritual conscience looked for the spiritual but that they found very little stimulation in the Protestant confession of the 19th century that they were dissatisfied with that which they could hear from the confessions and theologians.

Just those who had the deepest religious needs found the least satisfaction in the confessions of the 19th century. These confessions of the 19th century were revived in the core by the esoteric core of the universal teachings of wisdom. Theosophy led countless people back to Christianity who had turned away from Christianity because of the interesting scientific facts. The theosophical movement has deepened this Christianity again, it has shown the true, real form of Christianity, and it also has led many of those to Christianity who had no longer been able to satisfy their souls and hearts with it. This is because theosophy does nothing else than to renew the internal core of Christianity, and to show it in its true figure. However, it was necessary that the stimulation went out from the little circle of the East in which still a continuous flow had been preserved from the times of an advanced spiritual life in the beginning of our root race.

From the Middle Ages up to the modern times there were great sages also in Europe; and there were also such brotherhoods. I have to mention the Rosicrucians over and over again; but the materialistic century could only accept little from this Rosicrucian brotherhood. Thus it happened that the last Rosicrucians had already united with the oriental brothers at the beginning of the 19th century who then gave the stimulus. The European civilisation had lost any spiritual power, and that is why the big stimulations had to come from the East at first. Hence, the word: ex oriente lux.—Then however, when this light had come, one found the spark again, so that also in Europe the religious confessions could be kindled.

Today we do not in the least need to adhere to the reminiscences of Buddhism. Today we are able to show the matter absolutely from our European culture, from the Christian culture without pointing to Buddhist springs or origins or other oriental influence. It is noteworthy what one of the most significant theosophists of India said about the world mission of the theosophical movement on the congress of religions in Chicago. Chakravarti delivered a speech and said: also in the Indian nation, the old spiritual life has got lost. The western materialism has also entered in India. One has also become haughty and refusing in India towards the doctrines of the old Rishis, and the theosophical movement has acquired the merit of bringing the spiritual teaching also to India.—So little it is correct that we spread Indian world view that just the reverse holds true: that rather the theosophical movement brought the world view, which it has to represent, to India again.

The scholars who dealt with the investigation of Buddhism in the course of the 19th century argued from their point of view against the term “esoteric Buddhism.” They said: Buddha never taught anything that one could call esotericism. He taught a popular religion which preferably concerned the moral life, and spoke words which can be understood by everybody; however, a secret doctrine is out of the question with Buddha. Hence, some also said that there cannot be an esoteric Buddhism at all. A lot of incorrect things were written about Buddha and Buddhism. You can see this already from passages of the little book which appeared with Reclam. There you can read: “that is even more which I recognise and do not announce than what I have announced to you. And truly I have not announced this to you because it brings you no profit because it does not promote the holy life because it does not lead to the resistance, not to the suppression of desire, not to peace, knowledge, enlightenment and nirvana. That is not why I have announced that to you. What have I announced to you? This is the suffering, this is the origin of suffering, this is the cessation of suffering, and this is the way which leads to the cessation of suffering. I have announced this to you.”

Such a passage shows us immediately that Buddhism is a doctrine which was not announced publicly. Why it was not announced publicly? Because an esoteric teaching cannot be announced publicly! Buddha wanted nothing else from his people than to announce uplifting ethics and moral doctrine with which everybody can become mature to be accepted to a school of wisdom, to esotericism, after he had developed the necessary virtue, temperament and character. Buddha announced to his most intimate disciples what he had to say beyond the exoteric.

The northern Buddhism has preserved this secret doctrine of Buddhism and all great religions of wisdom in a living spiritual flow. That is why that influence which has led to the foundation of the Theosophical Society could go out from them. In particular our contemporaries are reluctant to receive any favourable influence, whether from Buddhism, from Hinduism or any other oriental religion. As we meet there a prejudice of the most unbelievable kind, one could also prove with regard to countless other matters how little the oriental confessions have been understood in Europe, and how those talk about these confessions in Europe who have never taken pains to penetrate into them and behave in such a way, as if anything completely strange to the western wisdom has to flow into the West.

Thus one says that Buddhism leads to asceticism that it leads to estimate non-existence higher than life. One says also that such asceticism, such hostility to life does not befit the active modern human being. They say: what does such asceticism mean to us? One only needs to report a passage of the Buddhist writings to show how little reasonable the reproach of asceticism is with regard to Buddhism. The term “Bhikshu (Bhikkhu)” signifies a pupil in Buddhism. If any Bhikshu deprives a human being of his life, holds a eulogy on death or stirs up others to suicide and says: what is this life of use for you? Death is better than life!—If he gives reasons for the post-mortal life that way, he has fallen off and belongs no longer to the community.—A strict order of Buddhism reads that way and a ban to speak to anybody of the fact that death is more valuable than life: this is one of the biggest sins in the true Buddhism. If you take such a thing, you can estimate, from there going out, how little appropriate the ideas are which are announced over and over again by those who have dealt with this matter insufficiently.

It is difficult to get rid of prejudices which have nested in such a way. One can only point to the true figure of these matters time and again. Indeed, one has spoken then, but the same objections come soon again. One can say a hundred times that the nirvana is not non-existence, but fullness and wealth of being that it is the highest summit of consciousness and being that there is no passage—also not in the exoteric writings—from which it follows that a true expert imagines nirvana as non-existence: one can repeat a hundred times, but over and over again people speak of renunciation of life. Nirvana is exactly the same about which also Christianity speaks. But only those who were initiated into the deeper secrets of Christianity can point to it.

One cannot deny that the true Christians that the scholastics and mystics were deeply influenced by Dionysius the Areopagite. You find with him that if one speaks of the divine being with which the human must unite at the end of the evolution one should attribute no predicate which is got from our earthly conceptions to this highest being. We have obtained everything that we can say about qualities in this world. If we attribute such a quality to the divine being—as this Christian esotericist says , then we say of the divine that it is identical to the limited, it is identical to that which is in the world. Hence, Dionysius the Areopagite speaks in his writings of the fact that one should not even say God, but Super-God, and that one has to take care above all not to attribute any worldly quality to this divine being to preserve the holiness of this concept. One has to realise that the divine being cannot have the qualities we can experience in the world but much more.

The great cardinal Nicholas of Cusa renewed this view in the 15th century, also the Christian mystics, Master Eckhart, Tauler, Jacob Böhme, generally all mystics who had received insight of the big riddles of existence from immediate experience. Thus the western Buddhists also spoke of nirvana. We may get a better idea of nirvana if we look for the European, Christian terms of it.

Somebody who goes back to the 16th century and examines the words of that time finds that it is more difficult to detect their sense. Hence, it is also completely incorrect what is said about nirvana from philological side. That who speaks of the theosophical movement as of a Neo-Buddhist movement is not able to say anything correct about the Buddhist school of thought. Those who have spread the prejudice do not know at all of what they talk. For it is not necessary to resort to the oriental sources. Only the first stimulation went out from this oriental spring. What we have today does not pour out to us from Buddhism. On the contrary, since the first times of the theosophical movement the life, the immediate spiritual life has become more and more active in the theosophical spiritual current. If today anybody who wants to announce the original theosophical doctrine wanted to announce a Buddhist confession only, it would be just in such a way, as if anybody who wants to teach mathematics today does not teach what he himself knows but to teach the old Euclid or the old Descartes.

This is the important feature of the theosophical movement that the first great teachers were only the great initiators, and that since then men and women appeared who have really spiritual experience, who are able to impart the spiritual knowledge. What are to us Zarathustra, Buddha, Hermes et cetera? They are to us the great initiators before whom we stand in reverence and admiration because if we look at them the forces are stimulated in us which we need. Knowledge cannot be conveyed by the greatest sages on account of their authority. There is good reason, if we still are in another relation to Buddha, Zarathustra, Christ than to the great teachers of mathematics or physics. What is announced as a principle of wisdom becomes immediate external life in the human being.

It is not external knowledge like mathematics or natural sciences, but it is a lively life. What the science of wisdom conveys speaks to the whole human being. It runs through the whole human being up to the fingertips. If it flows out of him, wisdom itself flows out; it flows out from one being to the others. However, we stand to Jesus, Hermes, and Buddha not in such a way as we stand to science, but in such a way that we stand with them in a common life that we live and work in them. On the other hand, they are the initiators only. If wisdom has become ours, they consider their task as fulfilled. That is why it does not depend on dogmas, not on doctrines or on anything you find in books but on the fact that the lively life is in movement, is pulsating. Somebody who does not know in his deepest heart that a lively life penetrates any single member, any single human being who belongs to the theosophical movement, that he is flowed through by lively spiritual currents does not understand the theosophical movement in the right way. We do not have a book in the hand and announce the tenets of the book, we are life, and we want to impart life. As much life we impart, as much theosophy will work.

If we understand this, we also realise that it does not depend on the text of the doctrine, but on the immediate spiritual experience which somebody has to announce which he himself has to tell. This is the big misunderstanding that one believes that one has to swear on the words of any masters in theosophy, or one has to repeat these or those dogmas or tenets which come from higher individualities, and then this is theosophy. One believes that somebody is a theosophist if he speaks of the astral world and of devachan, and spreads what he reads in the books. This does not yet make anybody a theosophist. It does not depend on that which is announced, but how it is announced that it is announced as immediate life. Hence, somebody who lives the life correctly which comes from these books Mrs. Blavatsky or somebody else wrote lives this life individually.

This is the best stimulation which somebody can receive which he can also attain from Blavatsky if he is able to receive something spiritual in himself and to spread it again. We need human beings who know how to announce out of themselves what they have experienced in the higher worlds. Then it is a matter of indifference whether it happens in words of the East, in words of Christianity, or with the new-coined words. In the true theosophist words and not concepts do live, the spirit lives in him. The spirit has neither words nor concepts, it has immediate life. All concepts and words are only external forms of this spirit living in the human being.

This will be the progress of the theosophical movement. It becomes the more theosophical, the more we have men and women who understand the theosophical life who understand that it does not depend on speaking about karma and about reincarnation, but on that: to make the spirit, which lives in them, the moulder, the creator of the words. Then we do not speak at all with the words which were valid in the theosophical movement, and, nevertheless, we are better theosophists. We do not have orthodox adherers and heretics again in the theosophical movement. If we distinguished orthodox adherers and heretics, we would no longer have understood the theosophical movement at the same moment. For no other reason we can have neither a Hindu confession nor a Buddhist one. We speak to every human being in such a way that he can understand it according to his progress and the conditions of time.

It is not correct if we speak to our Europeans in Buddhist phrases because for our European hearts and souls Buddhism is something strange in its form. We really have to put ourselves in the souls, but not to force anything strange on them. It would be contrary to the sense of the theosophical movement if we wanted to force a foreign religion which is not rooted in the people’s life. This was just the secret of the teachers of wisdom that they found words and concepts to speak to everybody, so that he understood them.
Among the teachers of wisdom Hermes, Moses, Pythagoras, Buddha, Christ Jesus show that to us. They announced to the peoples what they could understand at their places and at their times. Hermes would never have taught anything else than what was suitable for the Egyptian heart. Buddha would never have taught anything else than what was for the Indian heart. And we have to teach what is for the western heart. We must cling to what already lives in the people. This was the secret of the great teachers of all times. We deepen the core of wisdom of the great religions that way again and above all we find access to every heart. We must forget to swear on dogmas, forget to look for the right thing recognising a tenet.

We have to look at life only. Then we no longer give grounds for such prejudices, as if we wanted to announce a new Buddhism, as if we wanted to do Buddhist propaganda. Those who understand theosophy as a modern spiritual movement speak to the Christians in Christian images, to the scientists scientifically. The human being can err in detail, but in his deepest inside he must find truth in whichever form it expresses itself. But one talks, as if one wants to give stones that somebody who looks for bread if one speaks to him in strange forms.

This gives us a hint at the same time how wrong and inaccurate it is if we make any dogmatism in the sense of an old church to that which we are based on. We have no such dogmatism. Those who know how it really stands with the theosophical movement do not look at dogmas. What we have to teach is deeply inscribed in any soul. The theosophist does not have to look for that which he has to announce in a book or in a tradition, this issues from no dogma, this issues from his heart only. He has to do nothing else than to get his listeners to read what is inscribed in their souls. Somebody who wants to help has to be an initiator.

Thus the theosophist stands before the life of any single soul, and wants to be nothing but the initiator who helps to self-knowledge. More and more people will understand the theosophical movement that way and then achieve it by positive work that such a prejudice can no longer exist like that that we want to do Buddhist propaganda, as if we wanted to inoculate anything strange to Christianity. No, the past is dead unless it is revived. Not that has life which we read in the books and documents, but that which comes into being in our hearts every day anew. If we understand this, we are right theosophists only. Then is in our society theosophical freedom, theosophical self striving of everybody, no oath on any dogma, merely research, merely striving, merely longing for own knowledge. Then there is no heresy, also not anything that could be recognised as not accessible, not fight, but combined striving to always united spiritual life! This was always the attitude of the great spirits. This was also Goethe’s attitude he nicely expressed in the words:

He only merits freedom and existence
who wins them every day anew.

Faust II, verses 11575–11576

Notes:

Budhi—Buddhi: the correct spelling of the sixth human member is buddhi.

Bhikkhu: cf. https://en.wikipedia.org/wiki/Bhikkhu

Dionysius the Areopagite: in his writing On the Divine Names (De divinis nominibus)

Nicholas of Cusa (1401–1464), German theologian, philosopher, astronomer, cf. CW 7 Mystics after Modernism (Anthroposophic Press, 2000, 71ff)