The Rudolf Steiner Archive

Having considered in the lecture yesterday the nature of the animals of the heights, represented by the eagle, the animals of the middle region, represented by the lion, and the animals of the earth-depths, represented by the ox or cow, we can today turn our attention to man's connection with the universe from that particular aspect which reveals the inner structural relationship of the human being to these representatives of the animal world.

Let us first turn our gaze to the upper regions, about which we said yesterday that when the animal derives its particular forces from them, they do then in fact cause the whole animal to become head-organization. There we see how the bird owes its very being to the sun-irradiated atmosphere. This sun-irradiated atmosphere—everything, that is to say, which can be absorbed by the bird through the fact that it owes the most important part of its being to it—is a necessity to the bird. And I told you yesterday that it is upon this that the actual formation of the plumage depends. The bird has its actual being within. What is brought about in the bird by the outer world is embodied in its plumage. But when the influence of this sun-irradiated air is not impressed on the being from without, as in the case of the eagle, but is activated within, as in the case of the human nervous system, then thoughts arise—momentary thoughts, as I said, thoughts of the immediate present.

When we thus turn our gaze upwards to the heights, and are filled with all that results from such a contemplation, it is to the tranquil atmosphere and to the streaming sunlight that our attention is drawn. We must not, however, think of the sun in isolation. The sun maintains its power through the fact that it comes into connection with the different regions of the universe. Human knowledge has expressed this relationship by connecting the sun activities with the so-called animal circle or zodiac, so that when the sunlight falls to earth from Leo, from Libra or from Scorpio, its significance also signifies something different for the earth according to whether it is strengthened or weakened by the other planets of our planetary system. And here different relationships arise in regard to the different planets; the relationships in regard to the so-called outer planets, Mars, Jupiter, Saturn, are different from those in regard to the so-called inner planets, Mercury, Venus and Moon.

If we now consider the organization of the eagle, it is most important first of all to observe how far the Sun-forces become modified, strengthened or weakened, by their interaction with Saturn, Jupiter, Mars. It is not for nothing that legend speaks of the eagle as the bird of Jupiter. In general Jupiter stands as the representative of the outer planets. And if we were to draw a diagram illustrating what is meant here, we would have to draw the sphere which Saturn has in world-space, in the cosmos, as also that of Jupiter and Mars.

Let us draw this, so that we may actually see it, in a diagram: (see next page) the Saturn sphere, the Jupiter sphere, the Mars sphere; then we find the transition to the Sun sphere, giving us in the outermost part of our planetary system the working together of Sun, Mars, Jupiter, Saturn.

And when we see the eagle circling in the air we do in fact utter a reality when we say: These forces which stream through the air from the Sun in such a way that they are composed of the working together of Sun with Mars, Jupiter and Saturn—these forces are those which live in the whole structure, in the very being of the eagle. But at the same time they live in the formation of the human head. And when we place man into the universe in accordance with his true nature—on earth he is only, so to speak, a miniature picture of himself—as regards his head we must place him into the eagle-sphere.

We must, therefore, think of Man in regard to his head as belonging to the eagle-sphere; and therewith we have indicated that element in the human being which is connected with the upward tending forces.

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The lion is the representative of those animals which are in the real sense Sun-animals, in which the sun unfolds its own special force. The lion prospers best when the constellations above the sun and the constellations below the sun are so ordered that they exert the least influence upon the sun itself. Then those special characteristics appear which I described to you yesterday, namely that the forces of the sun itself, permeating the air, produce in the lion a breathing system of just such a kind that in its rhythm it is in perfect balance with the rhythm of the blood-circulation, not as regards number but as regards its dynamic. In the lion this balances itself out in a wonderfully beautiful way. The lion regulates his blood-circulation through the breathing, and the blood-circulation continually stimulates the stream of the breath. I told you that this can be seen even in the form, in the very structure of the lion's mouth. In this form itself the wonderful relationship between the rhythm of the blood and the rhythm of the breath is actually expressed. One can see this, too, in the remarkable gaze of the lion, resting in itself, and yet turned boldly outwards.

But what lives in the lion's gaze lives also in the other elements of human nature, the metabolic system, the head system, and the breast or heart system, that is the rhythmic system of Man.

And if we picture the special Sun-activity we must so draw the diagram of the human being that we place his heart, and the lungs connected to it, into the region of this Sun-activity. It is here, in this sphere, that we have the lion-nature in man.

When we turn to the inner planets nearer the earth, we have first the Mercury sphere. This has to do in particular with the finer parts of the digestive organism of man, the region where the foodstuffs are transformed into lymphatic substance, which is then carried into the circulation of the blood.

Progressing further, we come into the region of Venus-activity. This is connected with the somewhat coarser parts of man's digestive system, to that part of the human organism which works primarily from the stomach upon the foodstuffs which have been taken in. We next come into the sphere of the Moon. (I am drawing this in the sequence customary today in astronomy; I could also draw it differently.) There we enter that region where those digestive processes which are connected with the Moon act and re-act upon the human being.

In this way we have placed man into the entire universe. By turning our minds to those cosmic activities which the Sun carries out in conjunction with Mercury, Venus, Moon, we come into the region containing the forces which are taken up by the order of the animals represented for us by the cow, in the sense which I spoke of yesterday. There we have what the Sun cannot do by itself alone, but what the Sun can only do when its own forces are conducted to the earth by means of the planets which are nearest to the earth. When these forces are all at work, when they do not only stream through the air, but penetrate through the earth's surface in various ways, then these forces work up again from the earth depths. And what thus works up from earth depths belongs to the sphere which we see embodied outwardly in the organism of the cow.

The cow is the animal of digestion. It is, moreover, the animal which accomplishes digestion in such a way that there lies in its digestive processes the earthly reflection of something actually super-earthly; its whole digestive process is permeated with an astrality which reflects the entire cosmos in a wonderful light-filled way. There is—as I said yesterday—a whole world in this astral organism of the cow, but everything is heavy, everything is so organized that the weight of the earth works there. You have only to consider that the cow is obliged to consume an eighth of her weight in foodstuffs each day. Man can be satisfied with a fortieth part and remain healthy. Thus the cow needs earth-gravity in order fully to meet the needs of her organism. Her organism is orientated towards this need for the weight of matter. Every day the cow must digest an eighth of her weight. This binds the cow with her material substance to the earth, whereas, through her astrality she is at the same time an image of the heights, of the cosmos.

This is why, as I said yesterday, the cow is an object of so much veneration for those who confess to the Hindu religion. The Hindu says to himself: The cow lives here on the earth; but through this fact she forms in solid physical substance an image of something super-earthly. It is indeed the case that man's nature is organized in a normal way when he can bring into harmony these three cosmic activities manifested in a one-sided way in eagle, lion and cow; when he himself is the confluence of the activities of eagle, lion and cow.

In accordance with the general course of world events, however, we are now living in an age when the evolution of the world is threatened by a certain danger; and this danger will—if I may so express myself—actually take effect in man also in a one-sided way. From the fourteenth and fifteenth centuries up to our own day the facts of human earthly evolution are such that, to an ever increasing degree, the eagle activities wish to make one-sided claims upon the human head, the lion activities upon the human rhythmic system, and the cow activities upon the human metabolism and upon all man's activity on the earth.

This is the stamp of our age, that it is the aim of the cosmic powers to bring about a threefold division of man, and that, each form of these cosmic powers is always striving to suppress the others. The eagle strives to subjugate the lion and the cow and make them of no account, and in like manner with each of the other elements. Just in our present age something particularly alluring is working upon the subconscious in man; alluring because in a certain sense there is also something beautiful about it. In his conscious life man today is unaware of this but, for his sub-consciousness, three calls surge and sound through the world seeking to tempt him with their allurement. And I must say that it is the secret of our present time that, from the sphere of the eagle, there sounds down to man what actually gives the eagle his eagle nature, what gives him his plumage, what hovers around him as astrality. It is the eagle nature itself which becomes audible for the sub-consciousness of man. This is the alluring call:

Learn to know my nature!
I give thee the power
To create a universe
In thine own head.

Thus speaks the eagle. That is the call from above, which today wishes to impose one-sidedness upon man.

And there is a second alluring call. This is the call which comes to us from the middle region, where the forces of the cosmos form the lion-nature, where, through the mingling of sun and air, they bring about that equilibrium between the rhythms of breathing and blood-circulation which constitutes the nature of the lion. What thus vibrates through the air, from the nature of the lion, what wills to make man's own rhythmic system one-sided, this today speaks alluringly to man's sub-consciousness, saying:

Learn to know my nature!
I give thee the power
To embody the universe
In the radiance¹ of the encircling air.

Thus speaks the lion.

These voices, which speak to man's sub-consciousness, have more effect than is supposed. Yes, my dear friends, there are certain human natures on earth organized in such a way that they are particularly liable to absorb their influences. Thus, for instance, all those who populate the west are so organized that they are specially prone to be allured, to be led astray, by the voice of the eagle. Thus American civilization, on account of the special organization of its people, is particularly exposed to the temptation offered by what the eagle speaks. And Central Europe, which is imbued with much of the culture of classical antiquity, which contains so much of what caused Goethe, for instance, to make his journey to Italy, a journey which acted on his life like a liberation—central Europe is particularly exposed to what is uttered by the lion.

Oriental civilization is pre-eminently exposed to what is uttered by the cow. And just as both other animals give utterance in their cosmic representation, so there sounds upwards from earth-depths, like a rumbling, muffled roaring, the call of what lies in the heaviness of the cow. It is actually the case, as I described to you yesterday, that when one sees a herd of cattle replete with grazing, sees them as they lie there in their own peculiar way, their very form revealing that they are given over to earth-gravity, then all this is conditioned by the fact that this bodily form must assimilate daily an eighth of its own weight. And to this must be added that the earth-depths, which, under the influence of Sun, Mercury, Venus and Moon, bring all this about in the digestive system of the cow—that these earth-depths, as if with demonic rumbling power, resound through such a herd with the words:

Learn to know my nature!
I give thee the power
To wrest from the universe
Measure, number and weight.

Thus speaks the cow. And it is the orient which is specially exposed to the allurement of this call. What is meant here, however, is that, though it is the orient which is primarily exposed to this alluring call of the cow on account of the ancient veneration of the cow in Hinduism, yet, if this allurement were actually so to seize hold of mankind that what arises from this call would gain the mastery, then these influences emanating from the orient would produce a civilization, which, spreading over centre and west, would hinder progress and engender decadence. The demonic earth-forces would work in a one-sided way upon earth-civilization. What then would actually happen?

The following would happen. In the course of the last centuries, under the influence of a technology brought about by external science, an external technological life has come about on the earth. Certainly our technical achievement is wonderful in every sphere. But in technology nature forces work in their lifeless form. And the important factors in bringing these lifeless nature forces into play so absolutely and utterly that they would impose a stratum of civilization over the earth—these factors are number, measure and weight.

The scales, the measuring rod—to weigh, to count, to measure—these are the ideal of the modern scientist, of the modern technician, whose entire profession is actually dependent upon external science. We have brought things to such a pass that an important mathematician of our times, in response to the question: What is the guarantee of existence?, gives the following answer. (Philosophers of all ages have tried to answer the question: What is actually real?) This important physicist says: What can be measured is real; what cannot be measured is unreal. The ideal is to regard all being in such a way that it can be brought into the laboratory, and weighed, measured and counted; and from what is weighed, measured and counted, science, or what stands for it, is constructed. All this then streams out into technology. Number, measure and weight have become the standards of the whole of civilization.

Now as long as people only apply themselves with their ordinary understanding to measure, number and weight, things are not particularly bad. People are certainly very clever, but they are still a long way from being as clever as the universe. And this is why things cannot become particularly bad so long as, in comparison with the universe, they go about the measuring, weighing and counting in a dilettante way. But if present-day civilization were to be transformed into initiation, things would be bad indeed, if this attitude of mind remained. And this can happen if the civilization of the west, which stands entirely under the sign of measure, number and weight, were to be flooded by what might well come to pass in the east, namely, that through initiation-science people might fathom what actually lives spiritually in the organism of the cow. For if you penetrate into the organism of the cow, burdened with earthly heaviness, with this eighth of her weight in foodstuffs, with all that can be weighed, measured and counted, you learn what is being organized spiritually in the cow by this earth-heaviness, you learn to understand the whole organism of the cow as it lies in the meadow digesting, and in this process of digestion manifesting wonderful revelations from the astrality of the universe. Then you learn how to form what can be weighed, measured and counted into a system with which you could overcome all other forms of civilization and impose upon the whole earth-globe one civilization, which would do nothing but weigh, count and measure, making everything else disappear. For what would result from initiation into the organization of the cow? That is a question of utmost gravity, a question of immense significance. What would be the result?

Well, the whole way in which people construct machines varies greatly according to the nature of the machine in question; but everything tends towards the gradual development of these still imperfect, primitive machines into a kind of machine which depends upon vibrations, and where the aim is to make the machines effective by means of vibrations or oscillations, by means of movements which run a periodic course. Everything is hastening towards such machines. But if once these machines in their coordinated activity could be constructed in such a way as can be learned from the distribution of foodstuffs in the organization of the cow, then the vibrations which would be conjured up on the earth-globe through the machines, these small earth-vibrations, would so run their course that what is above the earth would sound together with, vibrate together with what is happening on the earth; so that our planetary system in its movements would be compelled to vibrate with our earth-system, just as a string tuned to a certain pitch vibrates in sympathy when another one is struck in the same room.

That is the terrible law of the sounding in unison of vibrations which would be fulfilled if the alluring call of the cow would so decoy the orient that it would then be able to penetrate in an absolutely convincing way into the unspiritual, purely mechanistic civilization of the west and centre; and thereby it would become possible to conjure up on the earth a mechanistic system fitting exactly into the mechanistic system of the universe. Through this everything connected with the working of air, with the forces of the circumference, and everything connected with the working of the stars, would be exterminated from human civilization. What man experiences, for instance, through the cycle of the year, what he experiences through living together with the sprouting, budding life of spring, with the fading, dying life of autumn—all this would lose its import for him. Human civilization would resound with the clattering and rattling of the vibrating machines and with the echo of this clattering and rattling which would stream down upon the earth from the cosmos as a reaction to this mechanisation of the earth.

If you observe a part of what is active at the present time, you will say to yourselves: A part of our present-day civilization is actually on the way to having this terrible element of degeneracy as its goal.

Now turn your thoughts to what would happen if the centre fell a prey to the allurements of what is spoken by the lion. Then, it is true, the danger I have just described would not be present. Then mechanism would gradually disappear from the face of the earth. Civilization would not become mechanistic, but, with a one-sided power, man would be given over to all that lives in wind and weather, in the cycle of the year. Man would be yoked to the year's course, and thereby compelled to live particularly in the interaction of his rhythms of breathing and blood-circulation. He would develop in himself what his involuntary life can give him. He would primarily develop his breast-nature. Through this, however, such human egoism would come over earth civilization that everyone would be intent upon living for himself alone, that no-one would bother about anything save his own immediate wellbeing. It is this temptation to which the civilization of the centre is exposed, such is the existence which could hang like a fate over the civilization of the earth.

And yet again, if the alluring call of the eagle were to seduce the west, so that it would succeed in spreading its way of thinking and attitude of mind over the whole earth, binding itself up in a one-sided way in this kind of thinking and mental attitude, then, in mankind as a whole there would arise the urge to enter into connection with the super-earthly world, as this once was, as it was in the beginning, at the outset of earth-evolution. People would feel the urge to extinguish what man has won for himself in freedom and independence. They would come to live only and entirely in that unconscious will which allows the gods to live in human muscles and nerves. They would revert to primitive conditions, to original, primitive clairvoyance. Man would seek to free himself from the earth by turning back to beginnings.

And I must say that, for exact clairvoyant vision, this is further emphasized through the fact that man is continually approached by what may be called the voice of the grazing cow, which says: “Do not look upwards; all power comes from the earth. Learn to know all that lies in earth-activity. Thou shalt become the lord of the earth. Thou shalt perpetuate the results of thy work on earth.” Yes, if man were to succumb to this alluring call, it would be impossible to avoid the danger of which I have spoken: the mechanizing of earth civilization. For the astrality of this animal of digestion wills to make the present enduring, to make the present eternal. From the lion-organization proceeds not what wills to make the present endure, but rather what would make the present as fleeting as possible, what would make everything a mere sport of the cycle of the year, always repeating itself, what would spend itself in wind and weather, in the play of the sunbeams, in the currents of the air. And civilization, too, would take on this character.

If, with real understanding, one contemplates the eagle as he soars through the air, it appears as though he were bearing upon his plumage the memory of what was there at the very inception of the earth. He has preserved in his plumage the forces which have still worked into the earth from above. It can be said that in every eagle we see the past millennia of the earth; with his physical nature he has not touched the earth, or at the most only for the purpose of seizing his prey, and in no way for the satisfaction of his own life. To fulfil his own life the eagle circles in the air, because he is indifferent to what has developed on the earth, because he has his joy and inspiration from the forces of the air, because he actually despises the life of earth and wishes to live in that same element in which the earth itself lived when it was not yet earth, but when, in the beginning of its evolution, it was still imbuing itself with heavenly forces. The eagle is the proud creature which would not partake in the evolution of the solid earth, which withdrew from the influence of this solidifying process, and wished to remain united only with those forces which were there at the inception of the earth.

Such are the teachings given to us by this threefold representation of the animal kingdom, if we can conceive it as an immense and mighty script, written into the universe for the elucidation of its riddles. For, in very truth, every single thing in the universe is a written character if we could but read it. And especially when we can read their connection do we understand the riddle of the universe.

How full of significance it is to have to realize: What we do when we measure with the compasses or measuring rod, when we weigh with the scales, when we count—this is in fact only a putting together of something which is fragmentary; it becomes a whole when we understand the organization of the cow in its inner spirituality. This means to read in the secrets of the universe. And this reading in the secrets of the universe leads into the understanding of the being of the world and of man. This is modern initiation wisdom. It is this which must be uttered at the present time from out of the depths of spiritual life.

It is difficult indeed today for man to be really man. For, if I may put it so, in face of the three animal types, man conducts himself like the antelope in the fable which I told you yesterday. What wills to be one-sided takes on a particular form. The lion remains lion, but he wishes to have his fellow beasts of prey as metamorphoses of the other animal representatives. Thus for what in truth is eagle he substitutes a fellow beast of prey, the hyena, whose nature it is to live upon what is dead, upon that element of death which is induced in our head, and which continually, at every moment, contributes atomistic particles towards our death. So this fable replaces the eagle with the hyena, the hyena which consumes decay; and in the place of the cow—in line with the degeneration—the lion puts his fellow beast of prey, the wolf. Thus we have in the fable the other threefold animal group, the lion, the hyena, the wolf. And as today the alluring calls stand over against each other, their cosmic symbolism is confronted with its opposite, in that, when the alluring calls resound, the eagle sinks to earth and becomes the hyena, and the cow no longer desires in her holy, humble way to be an image of the cosmos, but becomes the ravening wolf.

And now we can translate the legend with which I ended my lecture yesterday from the negro version into that of modern civilization. Yesterday I had to narrate this legend from what may be called the negro point of view: The lion, the wolf and the hyena went out hunting. They killed an antelope. First the hyena was asked to divide the prey; he apportioned it according to hyena-logic, and said: “A third for everyone: a third for the lion, a third for the wolf, and a third for me.” Whereupon the hyena was consumed. And now the lion said to the wolf, “You divide it.” So the wolf said, “You get the first third because you have killed the hyena, and therefore the hyena's share is also your due. The second third is yours because, according to the verdict of the hyena, you would have had a third in any case, for each of us was to have had a third; and you got the last third as well, because of all the beasts you are the wisest and bravest.” And the lion said to the wolf, “Who taught you to divide in so excellent a way?” The wolf said, “The hyena taught it me.”

The logic is the same in both cases, but in its application to reality something quite different results according to whether the hyena, or the wolf with the hyena's experience, applied the logic. It is in the application of logic to reality that the essential matter lies.

Now we can also translate this fable into what I may call the version of modern civilization and tell the story somewhat differently. But please notice that what I am telling is in terms of the whole development of the great course of culture. Thus, expressed in modern fashion, the story could perhaps run as follows: The antelope is killed. The hyena withdraws and delivers a silent verdict; he does not dare to arouse the growling of the lion. He draws back, delivers a silent verdict, and waits in the background. The lion and the wolf now begin to fight for the body of the antelope. They fight and fight, until they have so severely wounded each other that both die from their wounds. Now comes the hyena, and consumes antelope, wolf and lion, after they have entered into a state of decay. The hyena is the image of what lies in the human intellect, the element in human nature which kills. He is the reverse side, the caricature, of the eagle civilization.

If you feel what I wish to convey by the europeanizing of the old negro fable, you will understand that just at the present time these things should be rightly understood. But they will only be rightly understood when, in opposition to the threefold alluring call—the call of the eagle, and of the lion, and of the cow—man learns what he himself should utter, that utterance which today should be the good shibboleth of man's strength, and thinking, and activity:

I must learn
Thy power, O Cow,
From the language
Which the stars reveal in me.

To comprehend earth-gravity, not as mere weighing, measuring and counting; to understand not merely what lies in the physical organization of the cow, but what is embodied in her; humbly to turn our gaze away from her organization up to the heights—this alone will ensure the spiritualisation of what would otherwise become the mechanistic civilization of the earth.

And the second utterance of the human being must be:

I must learn
Thy power, O Lion,
From the language
Which, through year and day,
Encircling space makes active in me.

Notice the words “reveal”, “make active”.

And the third utterance which man must learn is:

I must learn
Thy power, O Eagle,
From the language
Which earth-born life creates in me.

Thus man must oppose his threefold utterance to the one-sided alluring calls, that threefold utterance whose meaning can bring what is one-sided into harmonious balance. He must learn to look towards the cow, but then, after entering with deep experience into her nature, turn his gaze upwards to what is revealed by the language of the stars. He must learn to direct his gaze upwards to the eagle, but then, after deeply experiencing within himself the eagle's nature, he must look down with the clear gaze that the eagle's nature has bestowed upon him, and behold what springs and sprouts forth from the earth, and what also works from below upwards in the organization of man. And he must learn so to behold the lion that the lion reveals to him what is wafted around him in the wind, what flashes towards him in the lightning, what rumbles around him in the thunder, what wind and weather, in the course of the seasons, bring about in the life of the earth into which man himself is yoked. Thus, when man shall direct his physical gaze upwards with his spiritual gaze downwards, when he shall direct his physical gaze downwards with his spiritual gaze upwards, when he shall direct his physical gaze outwards towards the east with his spiritual gaze in the opposite direction towards the west—thus when man shall allow above and below, forwards and backwards, spiritual gaze and physical gaze to interpenetrate each other, then he will be able to receive and understand the true calls, bringing him strength and not weakness—the calls of the eagle from the heights, of the lion from the circumference, of the cow from below within the earth.

This is what man should learn in regard to his connection with the universe, so that thereby he may become ever more fitted to work for earth-civilization, and to serve, not its decadence, but its upward progress.

Learn to know my nature!
I give thee the power
To create a universe
In thine own head.

Thus speaks the Eagle. (West).

Learn to know my nature!
I give thee the power
To embody the universe
In the radiance of the encircling air.

Thus speaks the Lion. (Centre).

Learn to know my nature!
I give thee the power
To wrest from the universe
Measure, number and weight.

Thus speaks the Cow. (Orient).

I must learn
Thy power, O Cow,
From the language
Which the stars reveal in me.

I must learn
Thy power, O Lion,
From the language
Which, through year and day,
Encircling space makes active in me.

I must learn
Thy power, O Eagle,
From the language
Which earth-born life creates in me.

• 1. German Schein for which there is no exact English equivalent.

We have tried, again from a particular aspect, to place the human being into the universe. Today we wish to put the subject forward in a way which will, as it were, weld everything into a whole. During our physical life we live upon the earth; we are surrounded by those events and facts which are there because of the physical matter of the earth. This matter is moulded and shaped in the most varied manner so as to be adapted to the beings of the kingdoms of nature, up to the human form itself. The essential element in all this is the physical matter of the earth. Today—because we shall immediately have to speak about its opposite—let us call this matter the physical substance of the earth, comprising all that provides the material basis for the various earthly forms; and then let us differentiate from it everything in the universe which is the opposite of this physical substance, namely spiritual substance. This last is the basis not only of our own soul, but also of all those formations in the universe which, as spiritual formations, are connected with physical formations.

It is not right to speak only of physical matter or physical substance. Think only of the fact that we must place into the total picture of the world the beings of the higher hierarchies. These beings of the higher hierarchies have no earthly substance, no physical substance, in what in their case we would call their bodily nature. What they have is spiritual substance. When we look upon what is earthly, we become aware of physical substance; when we can look upon what is outside the earthly, we become aware of spiritual substance.

Today people know little of spiritual substance. That is why they also speak of that earth-being, who belongs both to the physical and the spiritual—the human being—as though he, too, only possessed physical substance. This, however, is not the case. Man bears both spiritual and physical substance in himself in so remarkable a way as to astonish anyone who is not accustomed to pay heed to such matters. If, for example, we consider that element in man which leads him into movement, namely what is connected with the human limb-system and its continuation inwards as digestive activity, then it is incorrect to speak primarily of physical substance. You will soon understand this still more exactly. We only speak correctly about the human being when we regard the so-called lower part of his nature as having as its basis what is in fact spiritual substance. So that, if we were to represent the human being schematically, we would have to say: The lower man actually shows us a formation in spiritual substance, and the more nearly we approach the human head, the more is man formed of physical substance. Basically the head is formed out of physical substance; but of the legs—grotesque though this may sound—it must be said that essentially they are formed of spiritual substance. So that, when we approach the head, we must represent the human being in such a way that we allow spiritual substance to pass over into physical substance; in the human head where in particular physical substance is contained. Spiritual substance, on the other hand, is diffused in a particularly beautiful way just where—if I may put it so—man stretches out his legs, stretches out his arms, into space. It is really as though the most important matter for arm and leg is precisely this being filled with spiritual substance, as if this is their essence. In the case of arm and leg it is really as though the physical substance were only swimming in the spiritual substance, whereas the head presents a compact formation composed of physical substance. In a form such as man possesses, however, we must differentiate not only the substance, but also the forces. And here again we must distinguish between spiritual forces and earthly, physical forces.

In the case of the forces, things are completely reversed. Whereas for the limb-system and digestion the substance is spiritual, the forces in the limbs, for instance in the legs, are heavy, physical forces. And whereas the substance of the head is physical, the forces active within it are spiritual. Spiritual forces play through the head; physical forces play through the spiritual substance of the limb and metabolic system in man. The human being can only be fully understood when we distinguish in him the upper region, his head and also the upper part of the breast, which are actually physical substance worked through by spiritual forces (I must mention that the lowest spiritual forces are active in the breathing). And we must regard the lower part of man as a formation composed of spiritual substance, within which physical forces are working. Only we must be clear as to how these things are interrelated in man, for the human being also projects his head-nature into his whole organism, so that the head—which is what it is because it is composed of physical substance worked through by spiritual forces—the head also projects its entire nature into the lower part of the human being; and what man is because of his spiritual substance, in which physical forces are at work, this, on the other hand, plays upwards into the upper part of the organism. In these activities in the human being there is mutual interaction. Man can in fact only be understood when he is regarded in this way, as composed of physical-spiritual substantiality and physical-spiritual dynamics, that is to say what is of the nature of forces.

This is something of great significance. For if we look away from external phenomena, and enter into the inner being, it becomes clear to us, for instance, that no irregularities can be allowed to enter into this apportioning of what is of the nature of substance and of forces in the human being.

If, for example, what should be pure substance, pure spiritual substance in man, is too strongly penetrated by physical matter, by physical substance—if, that is to say, physical substance which should in fact tend upwards towards the head makes itself too strongly felt in the metabolism—then digestion becomes too strongly affected by the head-system, and man becomes ill; certain quite definite types of illness then arise. And then the task of healing consists in paralyzing, in driving out, the physical substance-formation which is intruding into the spiritual substantiality. On the other hand, when man's digestive system, in its peculiar manner of being worked through by physical forces in spiritual substance, when this digestive system is sent up towards the head, then the head becomes, as it were, too strongly spiritualised, then there sets in a too strong spiritualisation of the head. And now, because this also presents a condition of illness, care must be taken to send enough physical forces of nourishment to the head, so that they reach the head in such a way that they do not become spiritualized.

Anyone who turns his attention to man in health and sickness will very soon be able to perceive the usefulness of this differentiation, if he is really concerned with truth, and not with external illusion. But something essentially different also plays into this matter. What here plays in—the fact that man feels himself as a being constituted in the way I have described—this at first remains for the ordinary consciousness of today below in the unconscious. There, certainly, it is already present; and there it emerges as a kind of mood, a kind of life-mood of man. But it is spiritual vision alone that brings it to full consciousness, and I can only describe this spiritual vision to you thus: The man who knows from present-day initiation-science this secret of the human being, namely that the head is the most important, the most essential organ which needs physical substance with spiritual forces; who knows further that the most essential thing in the system of limbs and metabolism is spiritual substance which needs physical forces—the forces of gravity, of balance, and the other physical forces in order to exist; who can thus penetrate with spiritual vision into this secret of the human being and who then turns his gaze back to this human, earthly existence—this man must acknowledge himself as a tremendous debtor to the world. For he must admit that in order to maintain his human existence he requires certain conditions; but through these very conditions he becomes a debtor to the earth. He is continually withdrawing something from the earth. And he finds himself obliged to say that the spiritual substance, which as man he bears within himself during earthly existence, is actually needed by the earth. When man passes through death, he should in fact leave this spiritual substance behind him for the earth, for the earth continually needs spiritual substance for its renewal. But this man cannot do, for he would then be unable to traverse his human path through the period after death. He must take this spiritual substance with him for the life between death and a new birth; he needs it, for he would disappear, so to speak, after death, if he did not take this spiritual substance with him.

Only by carrying this spiritual substance of his limb-metabolic system through the gate of death can man undergo those transformations which he must there undergo. He would be unable to meet his future incarnations if he were to give back to the earth this spiritual substance which he actually owes to it. He cannot do this. He remains a debtor. And this is something which there is no means of bettering as long as the earth remains in its middle period. At the end of earth-existence things will be otherwise.

It is indeed the case, my dear friends, that one who beholds life with spiritual vision has not only those sufferings and sorrows—perhaps also that happiness and joy—which are offered by ordinary life, but, with the beholding of the spiritual, cosmic feelings, cosmic sufferings and joys, make their appearance. And initiation is inseparable from the appearance of such cosmic suffering as, for example, the fact that one has to admit: Simply because I must maintain my humanity I must make of myself a debtor to the earth. I cannot give to the earth what I really should give if, in a cosmic sense, I were to act with complete rectitude.

Matters are similar as regards the substance which is present in the head. Because throughout the entire course of earth-life spiritual forces are working in the physical substance of the head, this head-substance becomes estranged from the earth. Man must take away from the earth the substance for his head. But he must also, in order to be man, continually imbue this substance of his head with extra-terrestrial spiritual forces. And when the human being dies, this is something extremely disturbing to the earth, because it must now take back the substance of the human head which has become so foreign to it. When the human being passes through the gate of death and yields up his head-substance to the earth, then this head-substance—which is entirely spiritualized, which bears within itself what results from the spiritual—does in fact act as a poison, as a really disturbing element, in the totality of the life of the earth. When man sees into the truth of these matters, he is obliged to say to himself that the honest thing would be to take this substance with him through the gate of death, for it would in fact be much better suited to the spiritual region which man traverses between death and a new birth. He cannot do this. For if man were to take this spiritualized earth-substance with him, he would continually create something adverse to all his development between death and a new birth. It would be the most terrible thing that could happen to man if he were to take this spiritualized head-substance with him. It would work incessantly upon the negation of his spiritual development between death and rebirth.

One must therefore acknowledge, when one sees into the truth of these things, that here, too, man becomes a debtor to the earth; for something for which he is indebted to the earth but has made useless for it, this he must continually leave behind, he cannot take it with him. What man should leave for the earth he takes from it; what man should take with him, what he has made useless for it, this man gives over to the earth with his earthly dust, thus causing the earth immense suffering in its entire life, in its whole collective being.

It is indeed the case that at first, just through spiritual vision, something weighs heavily upon the human soul, something like a tremendous feeling of tragedy. And only when one surveys wider epochs of time, when one beholds the development of entire systems, only then is the prospect revealed that, when the earth will have approached its end, in later stages of human evolution—in the Jupiter, Venus, Vulcan stages—will man be able to restore the balance, to annul the debt.

Thus it is not only by passing through the experiences of a single life that man fashions karma, but man creates karma, world karma, cosmic karma, just through the fact that he is an earthly human being, that he is an inhabitant of the earth, and draws his substance from the earth.

Here it is possible to look away from man, to look towards the rest of nature and see how—though man must burden himself with the debt of which I have just told you—balance is nevertheless continually restored by cosmic beings. And here one penetrates into wonderful secrets of existence, into secrets which, when taken in conjunction with each other, become something from which one can first gain a conception of the wisdom of the world.

Let us turn our gaze away from man and towards something which has claimed much of our attention during the last few days, let us turn our gaze to the world of the birds, represented for us by the eagle. We spoke of the eagle as the representative of the bird-world, as the creature which synthesizes the characteristics and forces of the bird-kingdom. When we consider the eagle, we are in fact considering, in their cosmic connection, all the attributes which prevail in the bird-world as a whole. In future, therefore, I shall simply speak of “the eagle”.

I have told you how the eagle actually corresponds to the head of man, and how those forces which give rise to thoughts in the human head give rise in the eagle to his plumage. So that the sun-irradiated forces of the air, the light-imbued forces of the air, are actually working in the eagle's plumage.

This is what shimmers in the eagle's plumage—the light-irradiated power of the air.

Now the eagle—to whom many bad qualities may certainly be ascribed—does nevertheless possess, as regards his cosmic being, the remarkable attribute that outside his skin, in the structure of his plumage, everything is retained which is formed in it by the sun-irradiated forces of the air. What takes place here is, in fact, only to be noticed when the eagle dies.

For it is only when the eagle dies that one becomes aware of what a remarkable superficial digestion he has compared with the thorough-going digestion of the cow, with its process of chewing the cud. The cow is really the animal of digestion—again as representative of many creatures of the animal kingdom. Here digestion is thoroughly performed. The eagle, like all birds, digests in a superficial way; the business of digestion is only begun. In the eagle, compared with his whole existence, digestion is merely a subsidiary process and is treated as such. On the other hand, everything in the eagle which has to do with plumage proceeds in a thorough way. (In the case of some other birds this is even more so.) Everything to do with the feathers is worked out with immense care. Such a feather is indeed a wonderful structure. Here we find most strongly in evidence what may be called earthly matter, which the eagle has taken from the earth, spiritualized by the forces of the heights, but in such a way that the eagle does not assimilate it; for the eagle makes no claim to reincarnation. He need not, therefore, be troubled about what is being brought about in the earthly matter of his plumage through the spiritual forces of the heights; he need not be troubled about how this works on in the spiritual world.

Now, when the eagle dies and his feathers fall into decay—as already mentioned this holds good for every bird—the spiritualized earthly matter ascends into spirit-land and becomes changed back into spiritual substance.

You see we have a remarkable relative interplay as regards the relationship of our head to the eagle. What we cannot do, the eagle can; he can continually conjure forth from the earth what becomes spiritualized in the earth through spiritual forces working on earthly substance.

This, too, is why we experience such a remarkable sensation when we observe an eagle in its flight. We feel him as something foreign to the earth, something which has more to do with the heavens than with the earth, although he draws his substance from the earth. But how does he do this? He obtains his substance in such a way that, as regards the earth, he is just a robber. For according to what may be called the ordinary, commonplace law of earth-existence no provision was made for the eagle to get anything. He becomes a robber; he steals his substance, as is done in all sorts of ways by the bird-kingdom as a whole. But the eagle restores the balance. He steals his material substance, but allows it to be spiritualized by the forces which exist as spiritual forces in the upper regions; and after death he carries off into spirit-land those spiritualized earth-forces which he has stolen. With the eagles the spiritualized earth-matter withdraws into spirit-land.

Now the life of animals also does not come to an end when they die. They have their significance in the universe. And the eagle in flight is only a symbol of his real being. He flies as physical eagle—Oh, but he flies further after his death! The spiritualized physical matter of the eagle nature flies into the universe in order to unite itself with the spiritual substance of spirit-land.

You see what wonderful secrets of the universe one comes upon when one enters into the reality of these things. Only then does one really learn why the various animal and other forms of the earth are there. They all have their great, their immense significance in the whole universe.

And now let us turn to the other extreme, to something which we have also studied during these days, let us turn to the cow, so venerated by the Hindu. There we have the opposite extreme. Just as the eagle is very similar to the head, so is the cow very similar to the human digestive system. The cow is the animal of digestion. And, strange as it sounds, this animal of digestion consists essentially of spiritual substance into which the physical matter consumed is merely scattered and diffused. In the cow is the spiritual substance and everywhere the physical substance penetrates into it, and is absorbed, made use of by the spiritual substance. It is in order that this may happen in a really thorough way that the process of digestion in the cow is so comprehensive, so fundamental. It is really the most fundamental digestive process that can be conceived, and in this respect—if I may put it so—the cow fosters what is fundamental to animal nature more thoroughly than any other animal in the absolute sense. She actually brings animal-nature—this animal egoism, this animal egoity—out of the universe down on to the earth, down into the region of earth-gravity.

No other animal has the same proportion between the blood-weight and the entire body-weight as the cow; other animals have either less or more blood than the cow in proportion to the weight of the body. And weight has to do with gravity and the blood with egoity; not with the ego, for this is only possessed by man, but with egoity, with separate existence. The blood also makes the animal, animal—the higher animal at least. And I must say that the cow has solved the world-problem as to the right proportion between the weight of the blood and the weight of the whole body—when there is the wish to be as thoroughly animal as possible.

You see, it was not for nothing that the ancients called the zodiac “the animal circle”. The zodiac is twelvefold; it divides its totality into twelve separate parts. Those forces, which come out of the cosmos, from the zodiac, take on form and shape in the animals. But the other animals do not conform to the zodiacal proportion so exactly. The cow has a twelfth part of her body-weight in the weight of her blood. With the cow the blood-weight is a twelfth part of the body-weight; with the donkey only the twenty-third part; with the dog the tenth part. All the other animals have a different proportion. In the case of man the blood is a thirteenth of the body-weight.

You see, the cow has seen to it that, in her weight, she is the expression of animal nature as such, that she is as thoroughly as possible the expression of what is cosmic. A fact I have mentioned repeatedly during these days—namely that one sees from the astral body of the cow that she actually manifests something lofty in physical-material substance—this comes to expression of itself through the fact that the cow maintains the partition into twelve in her own inner relationships of weight. The cosmic in her is at work. Everything to do with the cow is of such a nature that the forces of the earth are working into spiritual substance. In the cow earth-heaviness is obliged to distribute itself according to zodiacal proportion. Earth-heaviness must accommodate itself to allow a twelfth part of itself to fall away into egoity. What the cow possesses as spiritual substance has necessarily to enter into earthly conditions.

Thus the cow, lying in the meadow, is in actual fact spiritual substance, which earth-matter takes up, absorbs, makes similar to itself.

When the cow dies, this spiritual substance which the cow bears within herself can be taken up by the earth, together with the earthly matter, for the well-being of the life of the whole earth. And man is right when he feels in regard to the cow: You are the true beast of sacrifice, for you continually give to the earth what it needs, without which it could not continue to exist, without which it would harden and dry up. You continually give spiritual substance to the earth, and renew the inner mobility, the inner living activity of the earth.

When you behold on the one hand the meadow with its cattle, and on the other hand the eagle in flight, then you have their remarkable contrast: the eagle who, when he dies, carries away into the expanses of spirit-land that earth-matter, which—because it is spiritualized—has become useless for the earth; and the cow, who, when she dies, gives to the earth heavenly matter and thus renews the earth. The eagle takes from the earth what it can no longer use, what must return into spirit-land. The cow carries into the earth what the earth continually needs as renewing forces from spirit-land.

Here you become aware of something like an upsurging of feelings and perceptions from out of initiation-science. It is usually believed about this initiation-science, well, that one certainly studies it, but that it results in nothing but concepts, ideas. One fills one's head with ideas about the super-sensible, just as one otherwise fills one's head with ideas about the things of the senses. But this is not how it is. Penetrating ever further into this initiation-science, we reach the point of drawing forth from the depths of the soul feelings and perceptions, the existence of which we formerly did not even surmise, but which nevertheless are there unconsciously in every human being; we reach the point of experiencing all existence differently from the way we experienced it before. And so I can describe to you an experience which actually belongs to the living comprehension of spiritual science, of initiation science. It is an experience which would make us acknowledge that if man alone were upon the earth, we should—if we recognize his true nature—have to despair of the earth ever receiving what it needs, namely, that at the right time spiritualized matter should be withdrawn and spirit-substance bestowed. We should have to experience an opposition between man and the being of the earth, which causes great, great pain, and causes that pain because we have to admit that, if man is to be rightly man upon the earth, the earth cannot be rightly earth because of man. Man and earth have need of each other, but man and earth cannot mutually support each other. What the being of the one requires is lost to the other; what the other needs is lost to the one. And we should have no security as regards the life-relationship between man and earth, were it not that the surrounding world enables us to say: What the human being is unable to achieve as regards the carrying of spiritualized earth-substance over into spirit-land, this is accomplished by the bird-kingdom; and what man is unable to do as regards giving spiritual substance to the earth, this is accomplished by the animals which chew the cud, as represented by the cow.

In this way, you see, the world is rounded into a whole. If we look only at man, uncertainty enters our feelings as regards the being of the earth; if we look at what surrounds man our feeling of certainty is restored.

And now you will wonder even less that a religious world-conception, which penetrates so deeply into the spiritual as does Hinduism, venerates the cow, for she is the animal which continually spiritualizes the earth, which continually gives to the earth that spiritual substance which she herself takes from the cosmos. And we must learn to accept as actual reality the picture that, beneath a grazing herd of cattle, the earth below is quickened to joyful, vigorous life, that there below the elemental spirits rejoice, because they are assured of their nourishment from the cosmos through the existence of the creatures grazing above them. And we would have to make another picture of the dancing, rejoicing airy circle of the elemental spirits hovering around the eagle. Then again one would portray spiritual realities, and in the spiritual realities one would see the physical; one would see the eagle extended outwards in his aura, and playing into the aura the rejoicing of the elemental air-spirits and fire-spirits of the air.

And one would see that remarkable aura of the cow, which so strongly contradicts her earthly nature, because it is entirely cosmic; and one could see the lively merriment in the senses of the elemental earth-spirits, who are thus able to perceive what has been lost to them because they are sentenced to live out their existence in the darkness of the earth. For these spirits what here appears in the cows is sun. The elemental spirits, whose dwelling place is in the earth, cannot rejoice in the physical sun, but they can rejoice in the astral bodies of the animals which chew the cud.

Yes, my dear friends, there does indeed exist a natural history which is different from what is to be found today in books. What is actually the end and aim of the natural history found today in books?

There has just appeared the sequel to that book by Albert Schweitzer which I discussed some time ago. You may remember my article dealing with this little book on present-day conditions of civilization, which appeared some time back in “The Goetheanum”.¹ The preface to this sequel is in fact a somewhat sorry chapter in the spiritual productions of the present day; for whereas the first booklet, which I then discussed, possessed at least a certain force and the insight to admit what our civilization lacks, this preface is a really sorry chapter. For Schweitzer here takes credit to himself for being the first to perceive that, fundamentally speaking, knowledge alone can provide absolutely nothing, and that ethics and a world-conception must be gained from somewhere other than knowledge.

Now in the first place much has been said about the boundaries of knowledge, and it is—how shall I put it?—a trifle short-sighted to believe that one has been the first to speak about the boundaries of knowledge. This has been done by the natural scientists in every possible key. So one has no need to pride oneself upon being the first to discover the colossal error.

Seen apart from this, however, the fact appears that such an excellent thinker as Schweitzer—for he is an excellent thinker as his first little volume certainly shows—has reached the conclusion that if we wish to have a world-conception, if we wish to have ethics, then we must look right away from science and knowledge, for these in fact give us nothing. Recognized science and knowledge, as put forward today in books, these aspects of science and knowledge, do not enable us—as Schweitzer says—to discover meaning in the universe. For, indeed, if one looks upon the world as these personalities do, one cannot avoid the conclusion that eagles in their flight have no purpose, apart from the fact that they can be used in making armorial crests; cows are physically useful because they give milk, and so on. But because man also is regarded only as a physical being, he only possesses physical usefulness; and all this has no meaning for the world as a whole.

If people are unwilling to go further than this, they will certainly not reach the level where a world-meaning can appear; we must pass on to what the spiritual, to what initiation-science can say to us about the world; then we shall certainly discover the meaning of the world. Then we shall find this meaning of the world as we discover wonderful mysteries in all existence—mysteries such as that which unfolds itself in connection with the dying eagle and the dying cow; and there between them the dying lion, which in his turn so holds spiritual substance and physical substance in balance within himself, through the harmony he establishes in the rhythm of breathing and of blood, that it is he who regulates, through his group-soul, how many eagles are necessary, and how many cows are necessary, to enable the correct process both upwards and downwards to take its course in the way I have described to you.

You see, the three animals, eagle, lion, ox or cow, they were created out of a wonderful intuitive knowledge. Their connection with man is imbued with feeling. For the human being, when he sees into the truth of these things, must really admit: The eagle takes from me the tasks which I myself cannot fulfil through my head; the cow takes from me the tasks which I myself cannot fulfil through my metabolism, through my limb system; the lion takes from me those tasks which I myself cannot fulfil through my rhythmic system. And thus from myself and the three animals something complete is established in the cosmos.

Thus one lives one's way into cosmic relationships. Thus one feels the deep connections in the world, and learns to know how wise are those powers which hold sway in the world of being into which man is woven, and which live and move around him.

In this way, you see how we were able to weld together into a whole the diverse matters which came to our knowledge when we sought to discover man's connection with the three animal representatives about whom we have spoken in recent weeks.

[Following the lecture Rudolf Steiner talked about the Goetheanum Money Box. See GA 259]

• 1. See Das Goetheanum, No. 47 of 1923.

We have studied certain aspects of the connection between earth-conditions, world-conditions, animals and man. We shall continue with these studies during the coming days. Today, however, I wish to find the transition to those wider spheres which we shall have to consider later. I should like, in the first place, to draw attention to what has already been described in my “Occult Science” as the evolution of the Earth in the cosmos—beginning with the primordial Saturn-metamorphosis of the Earth. This Saturn-condition must be thought of as already containing within itself everything belonging to our planetary system. The separate planets of our planetary system, from Saturn onwards to the Moon, were at that time still within old Saturn—which, as you know, consisted only of warmth-ether—as undifferentiated world-bodies. Saturn, which had not even attained to the density of air, but was merely warmth-ether, contained in an undifferentiated etheric condition everything which later took on independent form, becoming individualized in the separate planets.

We then distinguish as the second metamorphosis of earth-evolution, what, in a comprehensive sense, I have called the Sun-condition of the Earth. Here we have to do with the gradual formation—from the fire-globe of Saturn—of the air-globe, the light-permeated, light-irradiated, glittering air-globe, Sun.

Then we have a third metamorphosis, out of which, after the ancient conditions had been recapitulated, there took form on the one hand all that was of a Sun-nature, which at that time still comprised the earth and moon—all this is described in “Occult Science”—and on the other hand all that was already externalized, and to which Saturn in its state of separation belonged.

At the same time, however, during this period of the Moon-metamorphosis, we meet the fact that the sun separated from what was now a blend of earth and moon. I have often described how the kingdoms of nature which we know today did not then exist, how the earth did not enclose a mineral mass, but was, if I may so express myself, of the nature of horn, so that the solid constituents freed themselves, forming rock-like projections of horny substance, jutting out from the Moon-mass, which was now of the consistency of water. And then there arose the conditions of the fourth metamorphosis, which are the Earth conditions of today.

Now when we depict these four metamorphoses in their sequence, we have first the Saturn-condition, which still contained dissolved within it everything later contained in our planetary system; then we have the Sun-metamorphosis, the Moon-metamorphosis, and the Earth-metamorphosis. These four manifestations fall into pairs.

Just consider how things were during the evolution of Saturn and on into the Sun-epoch, where even then substance had only advanced to a gaseous state! Evolution takes its start from the globe of fire; the fire-globe becomes metamorphosed, densified to a globe of air, which is, however, imbued with light, glittering with light. Here we have the first part of evolution.

Then we have that part of evolution in which the Moon first plays its own role. For it is the role played by the Moon which enables it to fashion those horny rock-formations. And during the Earth-metamorphosis the moon separates off, becomes a subsidiary planet, leaving behind for the Earth the inner-earth-forces. The forces of gravity, for instance, are essentially forces which, in a physical connection, have remained behind from the Moon. The Earth would never have developed the forces of gravity had not the residue of what was contained in old Moon been left behind; the moon itself departed. The present moon is that colony in cosmic space about which I spoke to you from its spiritual aspect only a few days ago. Its substantiality is quite different from that of the earth, but it left behind in the earth what, speaking in the widest sense, may be called earth-magnetism. The forces of the earth, namely the earthly forces of gravity, the activities described as the effects of weight, these have remained over from the moon. And thus we can say: on the one hand we have (Saturn-and-Sun-condition) the essentially warm, light-irradiated metamorphosis, when the two conditions are taken together; on the other we have (Moon-and-Earth-condition) the moon-sustained, watery metamorphosis, the watery condition which evolved during the Moon-metamorphosis, and which then remained during the Earth-metamorphosis; the solid element is called forth by the forces of gravity.

These two pairs of metamorphosis differ from each other to a marked degree, and we must be clear about the fact that everything present in an earlier condition is again inherent in the later one. What constituted the ancient fire-globe of Saturn remained as warmth-substance in all the subsequent metamorphoses; and when today we move about in the regions of the earth, and everywhere encounter warmth, this warmth which is everywhere to be found is the remains of the ancient Saturn condition. Wherever we find air, or gaseous bodies, we have the remains of the ancient Sun-evolution. When, having imbued ourselves with feeling and understanding for this epoch of evolution, we look out into the sun-irradiated atmosphere, we can say to ourselves with truth: In this sun-irradiated atmosphere we have remains of the ancient Sun-evolution; for had this ancient Sun-evolution not taken place, the relationship of our air with the rays of the sun, which are now there outside, would not have existed. Only through the fact that the sun was once united with the earth, that the light of the sun itself shone in the earth which was still in a gaseous condition—so that the earth was an air-globe radiating light into cosmic space—only through this could the later metamorphosis appear, the present Earth-metamorphosis, in which the earth is enveloped by an atmosphere of air, into which the sun's rays fall from outside. But these sun-rays have a deep inner connection with the earth's atmosphere. They do not, however, behave—as present-day physicists somewhat crudely state—as though projected like small shot through the gaseous atmosphere; but the rays of the sun have a deep inner relationship with the air. And this relationship is actually the after-effect of their one-time union during the Sun-metamorphosis. Thus everything is mutually inter-related through the fact that the earlier conditions ever and again play into the later conditions in manifold ways. But during the time in which, speaking generally, earth-evolution took its course—as you find in “Occult Science”, and as I have briefly sketched it for you here—everything on and around the earth, everything also within the earth, has been evolved.

And now we can say: When we contemplate the present-day earth, we have within it what produces the solid element, the inner moon, actually anchored in earth-magnetism; the inner moon, whose action is such that it is the cause of the solid-element, the cause which produces everything which has weight. And it is the forces of weight which form the solid element out of the fluid. We have next the actual earth-realm, the watery element which appears in manifold ways—as underground water, for instance, but also in the water which is present in the rising mist-formations, in the descending rain clouds, and so on. And further we have in the circumference what is of the nature of air. Moreover all this is permeated by the element of fire, the remains of old Saturn. So that we also have to ascribe to our present-day earth what, there above, is Sun-Saturn or Saturn-Sun. We can always say to ourselves: Everything which is present in the warm air, which is irradiated with light, is Saturn-Sun. We look up and actually find our air imbued with what is Saturn-activity, what is Sun-activity, evolving in the course of time into the actual atmosphere of the earth, which, however, is only an after-effect of the Sun-metamorphosis. Broadly speaking, this is what we find when we direct our gaze upwards.

When we direct our gaze downwards, it is more a question of what arose from the last two metamorphoses. We have what is heavy, the solid element, or better expressed, the working of the forces of weight into what is becoming solid; we have the fluid element, we have the Moon-Earth. These two parts of earth-existence can be strictly differentiated from each other.

If you read “Occult Science” again with this in mind, you will see that the whole style alters at the place where the Sun-metamorphosis passes over into the Moon-metamorphosis. Even today there is still a kind of sharp contrast between what is above, what is of the nature of Saturn, and what is below, what is of the nature of Earth-Moon-watery condition.

Thus we can quite well differentiate between the Saturn-Sun-gaseous element and the Moon-Earth fluidic element.

When someone who sees into these things with initiation science contemplates the general course of earth-evolution—everything also which has developed along with the earth, which belongs to it—his gaze falls first upon the manifold variety of the insect world. One can well imagine that the very feeling engendered by the fluttering, glittering insect world would bring us into a certain connection with what is above, with what is of the nature of the Saturn-Sun-gaseous condition. And this is indeed the case. When we look at the butterfly with its shimmering colours, we see it fluttering in the air, in the light-flooded, light-irradiated air. It is upborne by the waves of the air. It hardly contacts what is of an Earth-Moon-fluid nature. Its element is in the upper regions. And when one investigates the course of earth-evolution, it is a remarkable thing that just in the case of the small insect one arrives at very early epochs of earth-metamorphosis. What today shimmers in the light-irradiated air as the butterfly's wings was first formed in germ during old Saturn, and developed further during the time of old Sun. It was then that there arose what still today makes it possible for the butterfly to be in its very nature a creation of light and air. The sun owes the gift of diffusing light to itself. The sun owes the gift that its light can call forth in substances what is fiery, shimmering, to the working-in of Saturn-Jupiter-Mars. The butterfly-nature cannot indeed be understood by one who seeks for it on the earth.

The forces active in the nature of the butterfly, must be sought above, must be sought in Sun, Mars, Jupiter, Saturn. And when we enter more exactly into this wonderful evolution of the butterfly—I have already described it, in its connection with the human being, as what may be called the cosmic embodiment of memory—when we enter into this more exactly, we find in the first place the fluttering butterfly shimmering with light, carried up above the earth by the air. It then deposits its egg. Yes, the crude materialist says: “The butterfly deposits its egg”, because, under the influence of present-day unscientific science, the things of greatest importance are simply not studied. The question is this: To what does the butterfly entrust its egg when it deposits it?

Now investigate any place where the butterfly deposits its egg; everywhere you will find that the egg is deposited in such a way that it cannot be withdrawn from the influence of the sun. The sun's influence upon the earth is in fact not only present when the sun is shining directly on to the earth. I have often drawn attention to the fact that in winter peasants put their potatoes into the earth, cover them with earth, because what comes towards the earth during summer as the sun's warmth and the power of the sunlight, is, just during winter, within the earth. On the surface of the earth potatoes become frosted; they do not become frosted but remain really good potatoes if they are buried in a pit and covered with a layer of earth, because throughout the winter the activity of the sun is inside the earth. Throughout the whole winter we must look for the sun-activity of summer under the earth. In December, for example, at a certain depth within the earth, we have the July-activity of the sun. In July the sun radiates its light and warmth on to the surface. The warmth and light gradually penetrate deeper. And if in December we wish to look for what we experience in July on the surface of the earth, we must dig a pit, and then what was on the surface of the earth in July will be found in December at a certain depth within it. There the potato is buried in the July sun. Thus the sun is not only where crude materialistic understanding looks for it; the sun is actually present in many spheres. Only this is strictly regulated according to the seasons of the year in the cosmos.

The butterfly never deposits its eggs where they cannot remain in some way or other in connection with the sun. Consequently one expresses oneself badly when one says that the butterfly lays its eggs in the realm of the earth. This it does not do at all. It lays its eggs in the realm of the sun. The butterfly never descends as far down as the earth. Where ever the sun is present in what is earthly, there the butterfly seeks out the place to deposit its eggs, so that they remain entirely under the influence of the sun. In no way do they come under the influence of the earth.

Then, as you know, out of this butterfly's egg creeps the caterpillar. When it emerges, it remains under the influence of the sun, but it now comes under another influence as well. The caterpillar would be unable to crawl did it not also come under another influence. And this is the influence of Mars.

If you picture the earth with Mars circling around it, what emanates from Mars in the upper region pervades everything, and remains everywhere. It is not a question of Mars itself being anywhere in particular, but we have the whole Mars sphere, and when the caterpillar crawls in some direction, it does so in the sense of the Mars sphere. Then the caterpillar becomes a chrysalis, building around itself a cocoon. We get a cocoon. I described to you how this is a sacrifice to the sun on the part of the caterpillar, how the threads which are spun into it are spun in the direction of the line of light. The caterpillar is exposed to the sun, follows the rays of light, spins, stops when it is dark, spins on further. The whole cocoon is actually cosmic sunlight, sunlight which is interwoven with matter. Thus when you have the cocoon of the silkworm, for example—which is used to make your silk garments—what is present in the silk is actually sunlight, into which is spun the substance of the silkworm. Out of its own body the silkworm spins its matter in the direction of the sun's rays, and in this way forms the cocoon around itself. But that this may happen it needs the intervention of the Jupiter activity.

And then, as you know, the butterfly creeps out of the cocoon, out of the chrysalis—the butterfly which is upborne by light, radiant with light. It leaves the dark chamber into which the light only entered as it did into the cromlechs, in the way I described this to you, in the case of the cromlechs of the ancient Druids. The sun, however, comes under the influence of Saturn, and it is only in conjunction with Saturn that it can send its light into the air in such a way that the butterfly can shine in the radiance of its variegated colours.

And thus, when we behold that wonderful sea of fluttering butterflies in the atmosphere, we must say: That is in truth no earthly creation, but is born into the earth from above. The butterfly nowhere goes deeper with its egg than to where influences come to the earth from the sun. The cosmos bestows on the earth the sea of butterflies, Saturn bestows their colours. The sun bestows the power of flight, called forth by the sustaining power of the light, and so on.

Thus I might say that we actually have to see in the butterflies little creatures, strewn down, as it were, upon the earth by the sun, and by what is above the sun in our planetary system. The butterflies, the dragonflies, the insects in general, are actually the gift of Saturn, Jupiter, Mars and Sun. And not a single insect could be produced by the earth, not so much as a flea, were it not that the planets beyond the sun, together with the sun, bestow upon the earth the gift of insect life. And we do in truth owe the fact that Saturn, Jupiter, etc. could so generously allow the insect world to flutter in upon us to the first two metamorphoses experienced by earth-evolution.

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And now let us look at the way in which the two last metamorphoses—the Moon-condition and the Earth-condition—have played their part. In view of the fact that the butterfly's egg is never actually entrusted to the earth, it must be pointed out that at the time when the Moon-metamorphosis, the third condition, was in its beginning, the butterflies were not as yet as they are today. The earth, too, was not so dependent upon the sun. At the beginning of the third metamorphosis the sun was actually still united with the earth, and only later became separated. The butterfly, therefore, was not so averse to entrusting its germ to the earth. When it entrusted it to the earth, it was at the same time entrusting it to the sun. Thus here there arose a differentiation. In the case of the first two metamorphoses one can only speak of a primal foreshadowing of the insect world. But at that time to entrust something to the outer planets, to the sun, still signified entrusting it to the earth. Only when the earth condensed, when it acquired water, acquired the magnetic forces of the moon, did matters change, and then it was that a differentiation appeared.

Let us take everything to do with warmth-air as belonging to what is above; and let us take what is below: water-earth. And let us consider those germs whose destiny it was to be entrusted to the earth, whereas others were held back and not entrusted to the earth, but only to the sun within the earthly.

Now let us consider these other germs which were entrusted to the earth at the time when the third metamorphosis, the Moon-condition, arose. These germs, you see, now came under the influence of earth-activity—of the watery earth-moon activity—just as the insect germs had formerly come under the influence of the sun-activity and of what is beyond the sun. And through the fact that these germs came under the influence of earth-water-activity, they became the plant-germs. And the germs which remained behind in the upper regions, these remained insect-germs. When the third metamorphosis began—through what at the time was of a sun-nature becoming transformed into what was of the nature of moon-earth—the plant-germs came into being, during this third metamorphosis of earth-evolution. And what you now have in the butterfly, under the development of the extraterrestrial cosmos, this whole development from the germ, through the caterpillar, through the chrysalis to the butterfly—this you are now in a position to follow in the plant. In that the seed became earthly it was not the butterfly which developed; but when the seed became earthly, entrusted to the earth—not now to the sun—the plant root developed, the first thing to arise out of the germ. And instead of the caterpillar creeping out, under the influence of the forces which proceed from Mars, the leaf arises, creeping upwards in spiral formation. The leaf is the caterpillar which has come under the influence of what is earthly. When you see the creeping caterpillar, you have, in the upper regions, what corresponds, below, to the leaf of the plant; the leaf develops out of what became root through the fact that the seed was transplanted from the region of the sun to the region of the earth.

Proceeding further upwards, we find contracted to the calyx what is of the nature of the chrysalis. And finally the butterfly develops in the blossom, which is coloured, just like the butterfly in the air. The circle is completed. Just as the butterfly lays its egg, so does the blossom develop within itself the new seed for the future. So you see, we look up towards the butterfly, and we understand it to be the plant raised up into the air. What the butterfly becomes from egg to full development under the influence of the sun with the upper planets, the plant becomes here below under the influence of the earth. When the plant comes into leaf (see diagram) we have from the earth-aspect the influence of the moon, then the Venus-influence and the Mercury-influence. Then there is a return to the earth-influence. The seed is again under earth-influence.

We can, therefore, place before ourselves two verses, which give expression to a great secret of nature:

Behold the plant:
It is the butterfly
Fettered by the earth.

Behold the butterfly:
It is the plant
Freed by the cosmos.¹

If one looks at the butterfly, indeed at any insect, from the stage of the egg to when it is fluttering away, it is the plant raised up into the air, fashioned in the air by the cosmos. If one looks at the plant, it is the butterfly fettered to what is below. The egg is claimed by the earth. The caterpillar is metamorphosed into leaf-formation. In what is contracted in the plant we have the metamorphosis of the chrysalis-formation. And then what unfolds into the butterfly itself, in the plant develops into the blossom. Small wonder that such an intimate relationship exists between the world of the butterflies, the insect-world in general, and the world of the plants. For in truth those spiritual beings which are behind the insects, the butterflies, must say to themselves: There below are our relatives; we must have intercourse with them, unite ourselves with them—unite ourselves with them in the enjoyment of their juices, and so on, for they are our brothers. They are our brothers who have wandered down into the domain of the earth, who have become fettered to the earthly, who have won another existence.

And again, the spirits who ensoul the plants can look up to the butterflies and say: These are the heavenly relatives of the earthly plants.

You see, one must really say that understanding of the world cannot come about through abstractions, for abstractions do not attain to understanding. Cosmic activity is indeed the greatest of artists. The cosmos fashions everything according to laws which bring the deepest satisfaction to the artistic sense. And no-one can understand the butterfly, which has sunk down into the earth, unless he metamorphoses abstract thoughts into artistic sense. No-one can understand the nature of the blossoming plant, which, as the butterfly, has been uplifted into the air by the light and by cosmic forces, unless once again he can bring artistic movement into abstract thoughts. Nevertheless there always remains something immensely uplifting when we turn our minds to the deep, inward connection between the things and beings of nature.

It is a unique experience to see an insect poised on a plant, and at the same time to see how the astrality holds sway above the blossom. Here the plant is striving outwards from the earthly. The plant's longing for the heavenly works and weaves above the iridescent petals of the blossom. The plant cannot of itself satisfy this longing. Thus there radiates towards it from the cosmos what is of the nature of the butterfly. In beholding this the plant realizes the satisfaction of its own desires. And this is the wonderful relationship existing in the environment of the earth, namely that the longings of the plant-world are assuaged in looking up to the insects, in particular the world of the butterflies. What the blossoming flower longs for, as it radiates its colour out into world-space becomes for it fulfillment in knowledge when the butterfly approaches it with its shimmer of colours. Out-streaming warmth, out-streaming longing: in-streaming satisfaction from the heavens—this is the interplay between the world of the blossoming plants and the world of the butterflies. This is what we should see in the environment of the earth.

Having thus established the connection with the plant-world, I shall now be in the position to extend still further in the near future the studies which lead from the human being to the animals. We can already include the plant-world, and thus we shall gradually come to man's connection with the whole earth. But for this it was necessary to build, as it were, a bridge from the fluttering plant of the air, the butterfly, to the butterfly firmly rooted in the earth, the plant. The earthly plant is the firmly rooted butterfly. The butterfly is the flying plant. Having recognized this connection between the earth-bound plant and the heaven-freed butterfly, we have now established the bridge between the animal-world and the plant-world, and thus we can now look down with a certain unconcern upon all the trivialities which are always saying how spontaneous generation, and the like took place. These prosaic concepts will never lead us into those regions of the universe to which we must attain. Those spheres are only reached when prosaic concepts can be led over into artistic concepts, so that we may then arrive at the picture of how, from the heaven-born butterfly which is only entrusted to the sun, the plant later arose through this butterfly's egg becoming metamorphosed in such a way that, whereas it was formerly entrusted to the sun, it now became entrusted to the earth.

[Following the lecture Rudolf Steiner talked about some of the latest attacks against Anthroposophy. See GA 259]

• 1. Coleridge describes the butterfly as Flos libertus vel libertinus. Ed.

These lectures deal with the inner connection between appearance and reality in the world, and you have already seen that there are many things of which those whose vision is limited to the world of appearance have no idea. We have seen how every species of being—this was shown by a number of examples—has its task in the whole nexus of cosmic existence. Now today, as a kind of recapitulation, we will again consider what I said recently about the nature of several beings and in the first place of the butterfly. In my description of this butterfly nature, as contrasted with that of the plants, we found that the butterfly is essentially a being belonging to the light—to the light in so far as it is modified by the forces of the outer planets, of Mars, of Jupiter, and of Saturn. Hence, if we wish to understand the butterfly in its true nature, we must in fact look up into the higher regions of the cosmos, and must say to ourselves: These higher cosmic regions endow and bless the earth, with the world of the butterflies.

The bestowal of this blessing upon the earth has an even deeper significance. Let us recall how we had to say that the butterfly does not participate in what is directly connected with earthly existence, but only indirectly, in so far as the sun, with its power of warmth and light, is active in this earthly existence. Actually a butterfly lays its eggs only where they do not become separated from sun activity, so that the butterfly does not entrust its egg to the earth, but only to the sun. Then out creeps the caterpillar, which is under the influence of Mars-activity, though naturally the sun influence always remains present. Then the chrysalis is formed, and this is under the influence of Jupiter-activity. Out of the chrysalis emerges the butterfly, which can now in its iridescent colours reproduce in the earth's environment the luminous Sun-power of the earth united with the power of Saturn.

Thus in the manifold colours of the butterfly world we see, in the environment of earth-existence, the direct working of Saturn-activity within the sphere of the earthly. But let us bear in mind that the substances necessary for earth-existence are in fact of two kinds. We have the purely material substances of the earth, and we have the spiritual substances; and I told you that the remarkable thing about this is that in the case of man the underlying substance of his metabolic and limb system is spiritual whereas that of the head is physical. Moreover in man's lower nature spiritual substance is permeated with the activity of physical forces, with the action of gravity, with the action of the other earthly forces. In the head, the earthly substance, conjured up into it by the whole digestive process, the circulation, nerve-activity and the like, is permeated by super-sensible spiritual forces, which are reflected in our thinking, in our power of forming mental pictures. Thus in the human head we have spiritualized physical matter, and in the metabolic-limb-system we have earthized—if I may coin a word—earthized spiritual substantiality.

Now it is this spiritualized matter that we find to the greatest degree in the butterfly. Because a butterfly always remains in the sphere of sun-existence, it only takes to itself earthly matter—naturally I am still speaking pictorially—as though in the form of the finest dust. It also derives its nourishment from those earthly substances which are worked upon by the sun. It unites with its own being only what is sun-imbued; and it takes from earthly substance only what is finest, and works on it until it is entirely spiritualized. When we look at a butterfly's wing we actually have before us earthly matter in its most spiritualized form. Through the fact that the matter of the butterfly's wing is imbued with colour, it is the most spiritualized of all earthly substances.

The butterfly is the creature which lives entirely in spiritualized earth-matter. And one can even see spiritually how in a certain way a butterfly despises the body which it carries between its coloured wings, because its whole attention, its whole group-soul being, is centred on its joyous delight in the colours of its wings.

And just as we marvel at its shimmering colours as we follow it, so also can we marvel at its own fluttering joy in these colours. This is something which it is of fundamental importance to cultivate in children, this joy in the spirituality fluttering about in the air, which is in fact fluttering joy, joy in the play of colours. The nuances of butterfly-nature reflect all this in a wonderful way: and something else lies in the background as well.

We were able to say of the bird—which we regarded as represented by the eagle—that at its death it can carry spiritualized earth-substance into the spiritual world, and that thereby, as bird, it has the task in cosmic existence of spiritualizing earthly matter, thus being able to accomplish what cannot be done by man. The human being also possesses in his head earth-matter which has been to a certain degree spiritualized, but he cannot take this earthly matter into the world in which he lives between death and a new birth, for he would continually have to endure unspeakable, unbearable, devastating pain, if he were to carry this spiritualized earth-matter of his head into the spiritual world.

The bird-world, represented by the eagle, can do this, so that thereby a connection is actually created between what is earthly and what is extra-earthly. Earthly matter is, as it were, gradually converted into spirit, and the bird-creation has the task of giving over this spiritualized earthly matter to the universe. One can actually say that, when the earth has reached the end of its existence, this earth-matter will have been spiritualized, and that the bird-creation had its place in the whole economy of earthly existence for the purpose of carrying back this spiritualized earth-matter into spirit-land.

It is somewhat different with butterflies. The butterfly spiritualizes earthly matter to an even greater degree than the bird. The bird after all comes into much closer contact with the earth than does the butterfly. I will explain this in detail later. Because the butterfly never actually leaves the region of the sun, it is in a position to spiritualize its matter to such a degree that it does not, like the bird, have to await its death, but already during its life it is continually restoring spiritualized matter to the environment of the earth, to the cosmic environment of the earth.

Only think of the magnificence of all this in the whole cosmic economy! Only picture the earth with the world of the butterflies fluttering around it in its infinite variety, continually sending out into world-space the spiritualized earthly matter which this butterfly-world yields up to the cosmos! Then, with such knowledge, we can contemplate the region of the world, of the butterflies encircling the earth with totally different feelings.

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We can look into this fluttering world and say: From you, O fluttering creatures, there streams out something still better than sunlight; you radiate spirit-light into the cosmos! Our materialistic science pays but little heed to things of the spirit. And so this materialistic science is absolutely unequipped with any means of grasping at these things, which are, nevertheless, part of the whole cosmic economy. They are there, just as the effects of physical activities are there, and they are even more real. For what thus streams out into spirit-land will work on further when the earth has long passed away, whereas what is taught by the modern chemist and physicist will reach its end with the conclusion of the earth's existence. So that if some observer or other were to sit outside in the cosmos, with a long period of time for observation, he would see something like a continual outstreaming into spirit-land of matter which has become spiritualized, as the earth radiates its own being out into cosmic space; and he would see—like scintillating sparks, sparks which ever and again flash up into light—what the bird-kingdom, what every bird after its death sends forth as glittering light, streaming out into the universe in the form of rays: a shimmering of the spirit-light of the butterflies, and a sparkling of the spirit-light of the birds.

Such things as these should also make us realize that, when we look up to the rest of the starry world, we should not think that from there, too, there only streams down what is shown by the spectroscope, or rather what is conjured into the spectroscope by the fantasy of the expert in optics. What streams down to earth from other worlds of the stars is just as much the product of living beings in other worlds, as what streams out from the earth into world-space is the product of living beings. People look at a star, and with the modern physicist picture it as something in the nature of a kindled inorganic flame—or the like. This, of course, is absolute nonsense. For what we behold there is entirely the product of something imbued with life, imbued with soul, imbued with spirit.

And now let us pass inwards from this girdle of butterflies—if I may call it so—which encircles the earth, and return to the kingdom of the birds. If we call to mind something which is already known to us, we must picture three regions adjoining each other. There are other regions above these, and again other regions below them. We have the light-ether and we have the warmth-ether, which, however, actually consists of two parts, of two layers, the one being the layer of earthly warmth, the other that of cosmic warmth, and these continually play one into the other. Thus we have not only one, but two kinds of warmth, the one which is of earthly, tellurian origin, and the other of a kind which is of cosmic origin. These are always playing one into the other. Then, bordering on the warmth-ether, there is the air. Below this would come water and earth, and above would come chemical ether and light-ether.

The world of the butterflies belongs more particularly to the light-ether; it is the light-ether itself which is the means whereby the power of the light draws forth the caterpillar from the butterfly's egg. Essentially it is the power of the light which draws the caterpillar forth.

This is not the case with the bird-kingdom. The birds lay their eggs. These must now be hatched out by warmth. The butterfly's egg is simply given over to what is of the nature of the sun; the bird's egg comes into the region of warmth. It is in the region of the warmth-ether that the bird has its being, and it overcomes what is purely of the air.

The butterfly, too, flies in the air, but fundamentally it is entirely a creature of the light. And in that the air is permeated with light, in this light-air existence, the butterfly chooses not air existence but light existence. For the butterfly the air is only what sustains it—the waves, as it were, upon which it floats; but the butterfly's element is the light. The bird flies in the air, but its element is the warmth, the various differentiations of warmth in the air, and to a certain degree it overcomes the air. Certainly the bird is also an air-being inwardly and to a high degree. The bones of the mammals, the bones of the human being are filled with marrow. (We shall speak later as to why this is the case.) The bones of a bird are hollow and are filled only with air. We consist, in so far as the content of our bones is concerned, of what is of the nature of marrow; a bird consists of air. And what is of the nature of marrow in us for the bird is simply air. If you take the lungs of a bird, you will find a whole quantity of pockets which project from the lungs; these are air-pockets. When the bird inhales it does not only breathe air into its lungs, but it breathes the air into these air-pockets, and from thence it passes into the hollow bones. So that, if one could remove from the bird all its flesh and all its feathers and also take away the bones, one would still get a creature composed of air, having the form of what inwardly fills out the lungs, and what inwardly fills out all the bones. Picturing this in accordance with its form, you would really get the form of the bird. Within the eagle of flesh and bone dwells an eagle of air. This is not only because within the eagle there is also an eagle of air. The bird breathes and through its breathing it produces warmth. This warmth the bird imparts to the air, and draws it into its entire limb system. Thus arises the difference of temperature as compared to its outer environment. The bird has its inner warmth, as against the outer warmth. In this difference of degree between the warmth of the outer air and the warmth which the bird imparts to its own air within itself—it is really in this that the bird lives and has its being. And if you were to ask a bird how matters are with its body—supposing you understood bird language—the bird's reply would make you realize that it regards its solid material bones, and other material adjuncts, rather as you would luggage if you were loaded, left and right, on the back and on the head. You would not call this luggage your body. In the same way the bird, in speaking of itself, would only speak of the warmth-imbued air, and of everything else as the luggage which it bears about with it in earthly existence. These bones, which envelop the real body of the bird, these are its luggage. We are therefore, speaking in an absolute sense when we say that fundamentally the bird lives only and entirely in the element of warmth, and the butterfly in the element of light. For the butterfly everything of the nature of physical substance, which it spiritualizes, is, before this spiritualizing, not even personal luggage but more like furniture. It is even more remote from its real being.

When we thus ascend to the creatures of these regions, we come to something which cannot be judged in a physical way. If we do so, it is rather as if we were to draw a person with his hair growing out of the bundle on his head, boxes growing together with his arms, and a rucksack growing out of his back, making him appear a perfect hunch-back. If one were to draw a person in this way, it would actually correspond to the materialist's view of the bird. That is not the bird; it is the bird's luggage. The bird really feels encumbered by having to drag his luggage about, for it would like best to pursue its way through the world, free and unencumbered, as a creature of warm air. For the bird all else is a burden. And the bird pays tribute to world-existence by spiritualizing this burden for it, sending it out when it dies into spirit-land; a tribute which the butterfly already pays during its lifetime.

You see, the bird breathes, and makes use of the air in the way I told you. It is otherwise with the butterfly. The butterfly does not in any way breathe by means of an apparatus such as the so-called higher animals possess—though these in fact are only the more bulky, not in reality the higher animals. The butterfly breathes in fact only through tubes which proceed inwards from its outer casing, and, these being somewhat dilated, it can accumulate air during flight, so that it is not inconvenienced by always needing to breathe.

The butterfly always breathes through tubes which pass into its interior. Because this is so, it can take up into its whole body, together with the air which it inhales, the light which is in the air. Here, too, a great difference is to be found.

Let us represent this in a diagram. Picture to yourselves one of the higher animals, one with lungs. Into the lungs comes oxygen, and there it unites with the blood in its course through the heart. In the case of these bulky animals, and also with man, the blood must flow into the heart and lungs in order to come into contact with oxygen.

In the case of the butterfly I must draw the diagram quite differently. Here I must draw it in this way: If this is the butterfly, the tubes everywhere pass inwards; they then branch out more widely. And now the oxygen enters in everywhere, and spreads itself out through the tubes; so that the air penetrates into the whole body.

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With us, and with the so-called higher animals, the air comes as far as the lungs as air only; in the case of the butterfly the outer air, with its content of light, is dispersed into the whole interior of the body. The bird diffuses the air right into its hollow bones; the butterfly is not only a creature of light outwardly, but it diffuses the light which is carried by the air into every part of its entire body, so that inwardly too the butterfly is composed of light. Just as I could characterize the bird as warmed air, so in fact is the butterfly composed entirely of light. Its body also consists of light; and for the butterfly warmth is actually a burden, is luggage. It flutters about only and entirely in the light, and it is light only that it builds into its body. When we see the butterflies fluttering in the air, what we must really see is only fluttering beings of light, beings of light rejoicing in their play of colours. All else is garment, is luggage. We must gain an understanding of what the beings around earth really consist, for outward appearance is deceptive.

Those who today have learned, in some superficial manner, this or that out of oriental wisdom speak about the world as Maya. But to say that the world is Maya really implies nothing. One must have insight into the details of why it is Maya. We understand Maya when we know that the real nature of the bird in no way accords with what is to be seen outwardly, but that it is a being of warm air. The butterfly is not at all what it appears to be, but what is seen fluttering about is a being of light, a being which actually consists of joy in the play of colours, in that play of colours which arises on the butterfly's wings through the earthly dust-substance being imbued with the element of colour, and thus entering on the first stage of its spiritualisation on the way out into the spiritual universe, into the spiritual cosmos.

You see, we have here, as it were, two levels: the butterfly, the inhabitant of the light-ether in an earth environment, and the bird, the inhabitant of the warmth-ether. And now comes the third level. When we descend into the air, we arrive at those beings which, at a certain period of our earth-evolution, could not yet have been there at all; for instance at the time when the moon had not yet separated from the earth but was still with it. Here we come to beings which are certainly also air-beings, living in the air, but which are in fact already strongly influenced by what is peculiar to the earth, gravity. The butterfly is completely untouched by earth-gravity. It flutters joyfully in the light-ether, and feels itself to be a creation of that ether. The bird overcomes gravity by imbuing the air within it with warmth, thereby becoming a being of warm air—and warm air is upborne by cold air. Earth-gravity is also overcome by the bird.

Those creatures which by reason of their origin must still live in the air but which are unable to overcome earth-gravity, because they have not hollow bones but bones filled with marrow, and also because they have not air-sacs like the birds—these creatures are the bats.

The bats are a quite remarkable order of animal-life. In no way do they overcome the gravity of earth through what is inside their bodies. They do not, like the butterflies, possess the lightness of light, or, like the bird, the lightness of warmth; they are subject to earth-gravity, and they experience themselves in their flesh and bone. Hence that element of which the butterfly consists, which is its whole sphere of life—the element of light—this is disagreeable to bats. They like the dusk. Bats have to make use of the air, but they like the air best when it is not the bearer of light. They yield themselves up to the dusk. They are veritable creatures of the dusk. And bats can only maintain themselves in the air because they possess their somewhat caricature-like bat-wings, which are not wings at all in the true sense, but stretched membrane, membrane stretched between their elongated fingers, a kind of parachute. By means of these they maintain themselves in the air. They overcome gravity—as a counter-weight—by opposing it with something which itself is related to gravity. Through this, however, they are completely yoked into the domain of earth-forces. One could never construct the flight of a butterfly solely according to physical, mechanical laws, neither could one the flight of a bird. Things would never come out absolutely right. In their case we must introduce something containing other laws of construction. But the bat's flight, that you can certainly construct according to earthly dynamics and mechanics.

The bat does not like the light, the light-imbued air, but at the most only twilight air. And the bat also differs from the bird through the fact that the bird, when it looks about it, always has in view what is in the air. Even the vulture, when it steals a lamb, perceives it as it sees it from above, as though it were at the end of the light sphere, like something painted onto the earth. And quite apart from this, it is no mere act of seeing; it is a craving. What you would perceive if you actually saw the flight of the vulture towards the lamb is a veritable dynamic of intention, of volition, of craving.

A butterfly sees what is on the earth as though in a mirror; for the butterfly the earth is a mirror. It sees what is in the cosmos. When you see a butterfly fluttering about, you must picture to yourselves that it disregards the earth, that for it the earth is just a mirror for what is in the cosmos. A bird does not see what belongs to the earth, but it sees what is in the air. The bat only perceives what it flies through, or flies past. And because it does not like the light, it is unpleasantly affected by everything it sees. It can certainly be said that the butterfly and the bird see in a very spiritual way. The first creature—descending from above downwards—which must see in an earthly way, is disagreeably affected by this seeing. A bat dislikes seeing, and in consequence it has a kind of embodied fear of what it sees, but does not want to see. And so it would like to slip past everything. It is obliged to see, yet is unwilling to do so—and thus it everywhere tries just to skirt past. And it is because it desires just to slip past everything, that it is so wonderfully intent on listening. The bat is actually a creature which is continually listening to its own flight, lest this flight should be in any way endangered.

Only look at the bat's ears. You can see from them that they are attuned to world-fear. So they are—these bats' ears. They are quite remarkable structures, attuned to evading the world, to world-fear. All this, you see, is only to be understood when the bat is studied in the framework into which we have just placed it.

Here we must add something further. The butterfly continually imparts spiritualized matter to the cosmos. It is the darling of the Saturn influences. Now call to mind how I described Saturn as the great bearer of the memory of our planetary system. The butterfly is closely connected with what makes provision for memory in our planet. It is memory-thoughts which live in the butterfly. The bird—this, too, I have already described—is entirely a head, and as it flies through the warmth-imbued air in world-space it is actually the living, flying thought. What we have within us as thoughts—and this also is connected with the warmth-ether—is bird-nature, eagle-nature, in us. The bird is the flying thought. But the bat is the flying dream; the flying dream-picture of the cosmos. So we can say: The earth is surrounded by a web of butterflies—this is cosmic memory; and by the kingdom of the birds—this is cosmic thinking; and by the bats—they are the cosmic dream, cosmic dreaming. It is actually the flying dreams of the cosmos which sough through space as the bats. And as dreams love the twilight, so, too, does the cosmos love the twilight when it sends the bat through space. The enduring thoughts of memory, these we see embodied in the girdle of butterflies encircling the earth; thoughts of the moment we see in the bird-girdle of the earth; and dreams in the environment of the earth fly about embodied as bats. And you will surely feel, if we penetrate deeply into their form, how much affinity there is between this appearance of the bat and dreaming! One simply cannot look at a bat without the thought arising: I must be dreaming; that is really something which should not be there, something which is as much outside the other creations of nature as dreams are outside ordinary physical reality.

To sum up we can say: The butterfly sends spiritualized substance into spirit-land during its lifetime; the bird sends it out after its death. Now what does the bat do? During its lifetime the bat gives off spiritualized substance, especially that spiritualized substance which exists in the stretched membrane between its separate fingers. But it does not give this over to the cosmos; it sheds it into the atmosphere of the earth. Thereby beads of spirit, so to say, are continually arising in the atmosphere.

Thus we find the earth to be surrounded by the continual glimmer of out-streaming spirit-matter from the butterflies and sparkling into this what comes from the dying birds; but also, streaming back towards the earth, we find peculiar segregations of air where the bats give off what they spiritualize. Those are the spiritual formations which are always to be observed when one sees a bat in flight. In fact a bat always has a kind of tail behind it, like a comet. The bat gives off spirit-matter; but instead of sending it outwards, it thrusts it back into the physical substance of the earth. It thrusts it back into the air. And just as one sees with the physical eye physical bats fluttering about, one can also see these corresponding spirit-formations which emanate from the bats fluttering through the air; they sough through the spaces of the air. We know that air consists of oxygen, nitrogen and other constituents, but this is not all; it also consists of the spirit-emanations of bats.

Strange and paradoxical as it may sound, this dream-order of the bats sends little spectres out into the air, which then unite into a general mass. In geology the matter below the earth, which is a rock-mass of a soft consistency like porridge, is called magma. We might also speak of a spirit-magma in the air, which comes from the emanations of bats.

In ancient times when an instinctive clairvoyance prevailed, people were very susceptible to this spirit magma, just as today many people are very susceptible to what is of a material nature, for instance, bad smelling air. This might certainly be regarded as somewhat vulgar, whereas in the ancient instinctive time of clairvoyance people were susceptible to the bat-residue which is present in the air.

They protected themselves against this. And in many Mysteries there were special formulas whereby people could inwardly arm themselves, so that this bat-residue might have no power over them. For as human beings we do not only inhale oxygen and nitrogen with the air, we also inhale these emanations of the bats. Modern people, however, are not interested in letting themselves be protected against these bat-remains, but whereas in certain conditions they are highly sensitive, let us say, to bad smells, they are highly insensitive to the emanations of the bats. It can really be said that they swallow them down without feeling the least trace of repulsion. It is quite extraordinary that people who are otherwise really prudish just swallow down what contains the stuff of which I have spoken. Nevertheless this too enters into the human being. Certainly it does not enter into the physical or etheric body, but it enters into the astral body.

Yes, you see, we here find remarkable connections. Initiation science everywhere leads into the inner aspect of relationships; this bat-residue is the most craved-for nutriment of what I have described in lectures here as the Dragon. But this bat-residue must first be breathed into the human being. The Dragon finds his surest foothold in human nature when man allows his instincts to be imbued with these emanations of the bats. There they seethe. And the dragon feeds on them and grows—in a spiritual sense, of course—gaining power over people, gaining power in the most manifold ways. This is something against which modern man must again protect himself: and the protection should come from what has been described here as the new form of Michael's fight with the Dragon. The increase in inner strength which man gains when he takes up into himself the Michael impulse as it has been described here, this is his safeguard against the nutriment which the Dragon desires; this is his protection against the unjustified bat-emanations in the atmosphere.

If one has the will to penetrate into these inner world-connections, one must not shrink back from facing the truths contained in them. For today the generally accepted form of the search for truth does not in any way lead to actuality, but at most to something even less actual than a dream, to Maya. Reality must of necessity be sought in the domain where all physical existence is regarded as interwoven with spiritual existence. We can only find our way to reality, when this reality is studied and observed, as has been done here in the present lectures.

In everything good and in everything evil, in some way or other beings are present. Everything in world-connections is so ordered that its relation to other beings can be recognized. For the materialistically minded, butterflies flutter, birds fly, bats flit. But this can really be compared to what often happens with a not very artistic person, who adorns the walls of his room with all manner of pictures which do not belong to each other, which have no inner connection. Thus for the ordinary observer of nature, what flies through the world also has no inner connection; because he sees none. But everything in the cosmos has its own place, because just from this very place it has a relation to the cosmos in its totality. Be it butterfly, bird, or bat, everything has its own meaning within the world-order.

As to those who today wish to scoff, let them scoff. People already have other things to their credit in the sphere of ridicule. Celebrated scholars have declared that meteor-stones cannot exist, because iron cannot fall from heaven, and so on. Why then should people not also scoff at the functions of the bats, about which I have spoken today? Such things, however, should not divert us from the task of imbuing our civilization with a knowledge of spiritual truths.

Before we proceed to the study of the other members of the animal, plant and mineral kingdoms, which are connected with man, we must first cast a glance at the development of man himself, and call to mind various descriptions already familiar to us through books or lectures in a comprehensive survey.

If we go for instruction to present-day science, we are usually told that it is necessary to investigate how the higher, the so-called higher beings and human kingdoms have evolved out of what is lifeless, out of so-called inorganic substances or forces.

A true conception of evolution reveals something essentially different. It reveals—as you will have been able to gather from my “Occult Science”—that man in his present form is the being who has the longest evolution behind him, an evolution which reaches back to the time of ancient Saturn. We must therefore say that man is the oldest creation within the evolution of our earth. It was only during the Sun-period that the animal kingdom was added, then during the Moon-period the plant kingdom; and the mineral kingdom, as we know it today, is in fact only an Earth-product, something which was only added during the Earth-period of evolution.

Let us now consider man in his present form, and ask ourselves: What is the oldest part of man according to his evolutionary history? It is the human head. This human head received its first rudiments at a time when the Earth was in the Saturn-metamorphosis. It is true that the Saturn-condition was composed entirely of warmth-substance, and the human head was then actually flowing, weaving, surging warmth; it then acquired gaseous form during the Sun-period, and fluidic form during the Moon-period, when it became a liquid, flowing entity; and only during the Earth-period did it receive solid form with its bony casing. We must therefore say that a being of which it is difficult to gain a conception through external forms of knowledge existed during the time of ancient Saturn, and of this being the human head is the descendant. And simultaneously with the formation of man's head—this can be gathered from my recent descriptions—simultaneously with this rudimentary origin of the human head during the Saturn-period, the first rudiments of the being of the butterflies also came into existence. Later we shall make a more exact study of the nature of the other insects, but to begin with let us strictly focus our attention on the being of the butterfly. When we follow the course of evolution from the ancient Saturn-period onwards until today, until Earth-existence, we must say: At that time the rudiments of the human head came into existence in a form of very delicate substantiality; and at the same time there arose everything which now flutters through the air as the world of the butterflies. Both these evolutions proceeded further. Man developed his inner being, so that to an ever greater degree he became a being manifesting a soul-nature, which works from within outwards, a being whose development depends upon a radiating from within outwards (a diagram was drawn). The butterfly, on the other hand, is a being upon whose exterior the cosmos may be said to lavish all its beauties. The butterfly is a creature upon which everything of beauty and majesty in the cosmos—as this has been described to you—has, as it were, alighted, together with the dust, on its wings. We must, therefore, picture the being of the butter-fly as a mirror which reflects the beauties of the upper cosmos. The human being takes up into himself, encloses within himself, what is of the nature of the upper cosmos, and thus becomes inwardly ensouled. It is like a concentration of the cosmos which then streams outwards, itself giving form to the human head, so that in the human head we have something formed from within outwards. But in the being of the butterfly we have what is formed from outside inwards. For one whose clairvoyant vision can look directly at these things, there is something really tremendous to be learned if he sets to work in the following way. He says: I wish to fathom the mysteries, the most ancient mysteries, the Saturn-mysteries of the human head; I wish to know the true nature of the forces which have held sway inside the skull. He must then let his attention be directed to what is everywhere to be seen outside, to what everywhere streams inwards from outside. To learn to know the nature of man and the marvel of thine own head, study the marvel of how the butterfly came to be outside in nature. This is the great lesson imparted by the study of the cosmos through direct spiritual observation.

Evolution then proceeded from the Saturn-period to the Sun-period, and now a being came into existence possessed of a further development, an air-development, an air-metamorphosis, of the head; but to this there was added in very delicate substance what later became the breast-system, became the breathing-and-heart systems of man. In Saturn we have as the essential metamorphosis what produced the human head. When we come to the Sun-period we have the head-breast-man; for it was now that man's breast-system was added. At the same time, however, there already came into existence, in the later part of the Saturn-period and the earlier part of the Sun-period, what must now be seen as having its representative in the eagle. The bird kingdom arose in the first part of the Sun-period, and in the second part of the Sun-period there arose the first rudiments of that kingdom of the animals which are in fact breast-animals, as, for instance, the lion—other breast-animals, too, but the lion as their representative. So that the first rudiments of these animals go back to the time of old Sun.

From this you can see what a stupendous difference is present between the evolution of even the higher animals and that of man. In the future I shall still have to speak about the transitional animals, to which belongs the world of the apes, but today my intention is just to gather things together into a general concept. You see what an immense difference exists between the formation of man and the formation of the higher animals.

In the case of human evolution it was the head which first took form. All the other organs are, as it were, appended; they may be said to be appended to the formation of the head. In cosmic evolution man's development proceeds from his head downwards. On the other hand the lion, for example, first came into existence during the old Sun-period, during the second part of the old Sun-period, as a breast-animal, as an animal with a powerful breathing-system, but with a head still very small and poorly developed. And only in later times when the sun separated from the earth, working from outside, only then did the head develop out of the breast. Thus the development of the lion was such that it evolved from the breast upwards, whereas the human being evolved from the head downwards. This constitutes an immense difference in evolution as a whole.

And when we now proceed to the Moon-metamorphosis of the earth, because the Moon represented the water-condition, because the Moon was fluidic—though it certainly developed a horny substance in its later period—it was only then that the human being needed a further extension downwards. The rudiments of the digestive-system took form. During the old Sun-period, while man possessed only what was of the nature of air, undulating, scintillating with light, all he required for the purpose of nourishment was a breathing apparatus shut off from below; man was head-and-breathing organism. Now, during the Moon-period, he acquired a digestive system, thereby becoming a being of head, breast and abdomen. And because everything in the old Moon was still watery substance, during this old Moon-period the human being had outgrowths which buoyed him up as he swam through the water. Arms and legs can first be spoken of only during the Earth-period, when the force of gravity was working, giving form to what is primarily adjusted in accordance with the directions of gravity, namely the limb-system. This therefore, belongs only to the Earth-period. During the Moon-period, however, the digestive system was formed, though still quite differently constituted from what it later became; for man's digestive apparatus did not as yet need to assimilate all that serves the free, independent mobility of the limbs. It was still an essentially different digestive system; this was later metamorphosed into the digestive apparatus appropriate to the Earth. It was, however, during the Moon-period that man first acquired his digestive system.

And then it came about further that to the descendants of the butterflies, of the birds and of such species as are represented by the lion, those animals were added which are predominantly adapted to digestion. Thus, during the Moon-period we have the addition of those animals which are represented by the cow.

How then did the development of the cow proceed in contradistinction to that of the human being? Here matters were such that in this old Moon-period it was first and foremost the cow's digestive apparatus that was formed; then, only after the moon had separated, the breast-organs developed out of the digestive system, as did also the peculiarly formed head. Whereas man began his development with the head, adding to this the breast, and finally the digestive organs; whereas the lion began with the breast-organs, adding to these the head, and then, during the old Moon-period, acquiring the digestive organs together with man; in the case of the animals represented by the cow, we have first, as primary origin, the digestive organs, and then, growing out from these as further development, the formation of the organs of breast and head. So you see, man developed from the head downwards, the lion from the breast both upwards and downwards; the cow developed breast and head entirely from the digestive organs, developed, that is to say—if we compare the cow with the human being—entirely in an upwards direction, developed towards heart and head. This is the correct view of human evolution.

Here the question naturally arises: Is it only the cow which was, as it were, the companion thus associated with man's evolution? This is not entirely so, for whenever one or other planetary metamorphosis takes place, the earlier creatures develop further, while at the same time new ones come into existence. The cow already came into being during the first phase of the Moon-metamorphosis. Then, however, other animals were added, which acquired their very earliest rudiments in the last phase of the Moon-metamorphosis. These could not, for example, take part in the departure of the moon, for it was already outside. Nor could they participate in what this departure brought about, namely the drawing forth, as it were, from the cow's belly of the organs of heart and head. These creatures, which made their appearance later, remained stationary at the stage which is determined in man by the digestion, the stage which man carries with him in his abdomen.

And just as the eagle and the butter-flies are constituted in relation to the head, the lion in relation to the breast, the cow in relation to the abdomen (though it is the animal which was also able to develop all the upper organs at a later period of evolution), so the amphibians and reptiles, such as toads, frogs, snakes, lizards, are distributed, if I may put it so, among the lower organs of the human being, those of the human digestive system. They are simply digestive organs which came into existence as animals.

These last creatures appeared during the second Moon-period in an extremely crude form, and were in fact walking stomachs and entrails, walking stomachs and intestinal tubes. And only later, during the earth-period, did they also acquire a still not particularly distinguished-looking head-system. Only look at the frogs and toads, or the snakes. They came into existence simply and solely as animals of digestion, at a late period, at a time when man could still only append his digestive apparatus to what he had already acquired during an earlier period.

And in the Earth-period, when man acquired his limb-system under the influence of gravity and earth-magnetism, the tortoises—we may take the tortoises as representative animals in this—actually stretched their head out beyond their armoured shell in a manner more like an organ of the limb-system than a head. And now we can understand how it is that in the case of the amphibians and reptiles the head is formed in such an uncouth way. Its form is such that one really has the feeling—and rightly so—that here one passes directly from the mouth into the stomach. There is hardly any intermediary.

When we study man in this way and apportion his being among his animal contemporaries, we must assign what is comprised in the reptiles and amphibians to the human activity of digestion. And one can actually say: Just as man carries around in his intestines the products of his digestion, so does the cosmos carry around—indirectly by way of the earth—the toads, snakes, and frogs in the cosmic intestine which it formed in the watery-earthly element of the Earth. On the other hand, all that is more connected with human propagation, which appeared in its earliest rudiments in the very last phase of the Moon-period, and only developed fully during the Earth-metamorphosis, with this the fishes are allied, the fishes and still lower animals. So that we have to regard the fishes as late arrivals of evolution, as creatures which only joined the company of the other animals at a time when man added his generative organs to those of digestion. The snake is the intermediary between the organs of reproduction and digestion. Rightly viewed in regard to human nature, what does the snake represent? It represents the so-called renal canal; it originated in world-evolution at the same time as the renal canal was developed in man.

Thus we can follow in a correct way how the human being, beginning with his head, evolved downwards, how the earth drew forth from him the limb-system, providing what this limb-system required in order to establish itself in the earth-equilibrium of gravity and magnetic forces. And simultaneously with this evolution downwards the different classes of the animals took form.

In this way we get a true picture of the evolution of the earth with its creatures. And in accordance with this evolution these creatures have developed in such a way that they present themselves to us as they are today. When you look at the butterflies and the birds you certainly have earthly forms; but you know from previous descriptions that the butterfly is really a light-being and the earthly substance has, as it were, only alighted upon it. If the butterfly itself could tell you what it is, it would announce to you that it has a body formed of light, and that, as I have already said, it carries about what has alighted upon it in the way of earthly matter like luggage, like something external to itself. Similarly one can say that the bird is a creature of warm air, for the true bird is the warm air which is diffused throughout its body; all else is its luggage which it carries with it through the world. These creatures, which even today have still preserved their nature of light and warmth, and are really only clothed with a terrestrial, an earthly, a watery vesture—these beings were the very earliest to arise in the whole of earth-evolution. The very forms, too, possessed by these beings can remind one, who is able to survey the time which man passes through in the spiritual world before his descent into earthly life, of what is experienced in the spiritual world. Certainly they are earthly forms, for earthly matter has alighted upon them. But if we conceive rightly the fluttering, weaving being of light which is the real butter-fly, thinking away everything of an earthly nature which has alighted upon it; if we think away from the bird everything of earth which has alighted upon it; if we picture the assembly of forces which makes of the bird a being of warm air, taking account also of the nature of its plumage—in reality just shining rays; if we imagine all this, then these creatures (which only look as they do because of their outer vestment, and of their size appropriate to this outer vestment) remind us of the beings which man knew before his descent to the earth, and of the fact that the human being has made this descent to the earth. Then one who can thus gaze into the spiritual world says to himself: In the butterflies, in the birds, we have something reminiscent of those spirit-forms among which man dwelt before he descended to the earth, of the beings of the higher hierarchies. Looked at with understanding, butterflies and birds are a memory—transformed into miniature and metamorphosed—of those forms which man had around him as spirit-forms before he descended into Earth-evolution. Because earth-substance is heavy and must be overcome, the butterflies contract into miniature the gigantic form which is in reality theirs. If you could separate from a butterfly everything of the nature of earth-substance, it would be able, as spirit-being, as a being of light, to expand to archangelic form. In those creatures which inhabit the air we have the earthly images of what exists in higher regions in a spiritual way. This is why, in the time of instinctive clairvoyance, it was the natural thing in artistic creation to derive from the forms of the winged creatures the symbolic form, the pictorial form, of the beings of the higher hierarchies. This has its inner justification. And looked at fundamentally the physical forms of the butterflies and the birds are really the physical metamorphoses of spiritual beings. It is not the spiritual beings themselves which have undergone metamorphosis, but these forms are their metamorphosed image-picture; naturally, the beings themselves are different.

You will, therefore, also find it comprehensible if, returning to something which I have already discussed, I again draw what follows in a diagram. [* earlier diagram of Cosmic memory & thinking with butterfly, bird and bat] I told you that the butterfly, which is essentially a being of light, continually sends spiritualized earth-matter out into the cosmos during its life-time. I should now like to call this spiritualized earth-substance, which is sent forth into the cosmos—borrowing a term customary in solar physics—the butterfly corona. Thus the butterfly corona continually streams forth into the cosmos. But into this butterfly corona there rays what the bird-kingdom yields up to the cosmos every time a bird dies, so that the spiritualized matter from the bird-kingdom is rayed into the corona and out into the cosmos. Thus in spiritual perception one beholds a shimmering corona emanating from the butterfly kingdom—in accordance with certain laws this is maintained in winter also—and in a more ray-like form, introduced into it, one beholds what streams out from the birds.

You see, when the human being has the impulse to descend from the spiritual world to the physical world, it is the butterfly corona, this remarkable out-streaming of spiritualized earth-substance, which first calls him into earthly existence. And the rays of the bird-corona, these are experienced more as forces which draw him. Now you perceive an even higher significance in what has its life in the encircling air. In what lives and weaves in physical reality one must everywhere seek for the spiritual. And it is only when one seeks for the spiritual that one first comes upon the significance of the individual categories of beings. The earth entices man back into incarnation by sending forth into world-space the shining radiance of the butterfly-corona and the rays of the bird-corona. It is these things which once again call man back into a new earthly existence after he has spent a certain period of time between death and re-birth in the purely spiritual world. It is, therefore, not to be wondered at if man finds it difficult to unravel the complicated feelings which he rightly experiences when beholding the world of the butterflies and the birds. For the true reality of these feelings dwells deep in the unconsciousness. What really works in them is the remembrance of a longing for a new earthly existence.

This again is connected with something I have often explained to you, namely that the human being, when he has departed from the earth through the portal of death, actually disperses his head, and that then the remainder of his organism—naturally in regard to its forces, not in regard to its matter—becomes metamorphosed into the head of the next earthly existence. Thus man is striving towards his head when he is striving towards his descent. And it is the head which is the first part of the human embryo to develop in a form which already resembles the later human form. That all this is so is due to the fact that this directing of the formative element towards the head is intimately connected with what works and weaves in the world of the flying creatures, by means of which man is drawn out of super-sensible into sensible existence.

When the human being, during the embryonic period, has first acquired his head organization, he then forms out of earthly existence, moulding it within the mother's body, what is connected with the digestive organization, and so on. Just as the upper part, the head-formation, is connected with what is of the nature of warmth and air, with the warmth-light element, so what is now added during the embryonic period is connected with the earthly-fluid element and is a reflection of what man acquired later in evolution. This earthly-fluid element must, however, be prepared in a quite special way, within the mother's body. If it took its form only from what is distributed outside in the tellurian, in the earthly world, it would develop only the lower animal-forms of the amphibians and reptiles, or of the fishes and even lower creatures.

The butterfly rightly regards itself as a being of light, the bird as a being of warm air, but this is impossible for the lower animals—amphibians, reptiles, fishes. Let us first consider the fishes as they are today, as they come into existence subject to external formative forces which work upon them from without, whereas they work from within upon man. A fish lives primarily in the element of water. But water is certainly not just the combination of hydrogen and oxygen which it is for the chemist. Water is permeated by all possible kinds of cosmic forces. Stellar forces enter into water. No fish would be able to live in water if it were merely a homogeneous combination of hydrogen and oxygen. Just as the butterfly feels itself to be a light-being, and the bird a being of warm air, so the fish feels itself as an earthly-watery being. But the fish does not feel the actual water which it sucks in as its own being. A bird does feel the air which it inhales as its own being. Thus the bird actually feels what enters into it as air, and is everywhere diffused through it, as its own being; this air which is diffused through the bird and warmed by it, this is its being. The fish has water within it, yet the fish does not feel itself as the water; the fish feels itself to be what encloses the water, what surrounds the water. It feels itself to be the glittering sheath or vessel enclosing the water. But the water itself is felt by the fish as an element foreign to it, which passes out and in, and, in doing so, brings the air which the fish needs. Yet air and water are felt by the fish as something foreign. In its physical nature, the fish feels the water as something foreign to it. But the fish has also its etheric and astral body. And it is just this which is the remarkable thing about the fish; because it really feels itself to be the vessel, and the water this vessel encloses remains connected with all the rest of the watery element, the fish experiences the etheric as that in which it actually lives. It does not feel the astral as something belonging to itself.

Thus, the fish has the peculiar characteristic that it is so entirely an etheric creature. It feels itself as the physical vessel for the water. It feels the water within itself as part and parcel with all the waters of the world. Moisture is everywhere, and in this moisture the fish at the same time experiences the etheric. For earthly life fishes are certainly dumb, but if they could speak and could tell you what they feel, then they would say: “I am a vessel, but the vessel contains the all-pervading element of water, which is the bearer of the etheric element. It is in the etheric that I am really swimming.” The fish would say: “Water is only Maya; the reality is the etheric, and it is in this that I really swim.” Thus the fish feels its life as one with the life of the earth. This is the peculiar thing about the fish: it feels its life as the life of the earth, and therefore it takes an intimate part in everything which the earth experiences during the course of the year, experiencing the outgoing of the etheric forces in summer, the drawing-back of the etheric forces in winter. The fish experiences something which breathes in the whole earth. The fish perceives the etheric element as the breathing process of the earth.

Dr. Wachsmuth¹ once spoke here about the breathing of the earth. This was a very beautiful exposition. If a fish had learned the art of lecturing, it could have given the very same lecture here out of its own experience, for it perceives all that was described in lecture from having itself followed all the phenomena in question! The fish is the creature which takes part in a quite extraordinary way in the breathing-life of the earth during the cycle of the year, because what is important for the fish is the etheric life-element, which surges out and in, drawing all other breathing-processes with it.

It is otherwise with the reptiles and with the amphibians; with the frogs, for instance, which are remarkably characteristic in this respect. These creatures are less connected with the etheric element of the cosmos; they are connected to a greater degree with its astral element. If one were to ask a fish: “How are things with you?” it would answer: “Well, yes, here on earth I have become an earthly creature, formed out of the earthly-moist elements; but my real life is the life of the whole earth with its cosmic breathing.” This is not so with the frog; here matters are essentially different. The frog shares in the general astrality diffused everywhere.

In regard to the plants I told you—and I shall speak further of this—how the astrality of the cosmos above comes into contact with the blossoms. The frog is connected with this astrality, with what may be called the astral body of the earth, just as the fish is connected with the earth's etheric body. The fish possesses its astrality more for itself. The frog possesses its etheric body very strongly for itself, much more strongly than does the fish; but the frog lives in the general astrality; so that it actually shares in those astral processes which play their part in the year's course, where the earth lets its astrality play into the evaporation of water and its re-descent. Here the materialistically minded person naturally says that the evaporation of water is caused by aerodynamic, or, if you will, aero-mechanical forces of one kind or another; these cause the ascent. Drops are formed, and when they become heavy enough they fall downwards. But this is almost as though one were to put forward a similar theory about the circulation of the human blood, without taking into consideration the fact that in the blood-circulation life is everywhere. In the same way there lives in the circulation of water, with its upwards and downwards urge, the astral atmosphere of the earth, the earth's astrality. And I am telling you no fairy-tale when I say that it is just the frogs—this is also the case with the other amphibians, but to a less pronounced degree—which live together with this play of the astrality which manifests in weather-conditions, in meteorology. It is not only that frogs are accepted—as you know—in a naive way as weather-prophets, but they experience this astral play so wonderfully because they are placed with their own astrality right into the astrality of the earth. Certainly the frog does not say “I have a feeling” but it is the bearer of the feelings which the earth has in wet spells, in dry spells, and so on. And this is why in certain weather-conditions you have the more or less beautiful (or ugly) frogs' concert. For this is the frogs' way of expressing what they experience together with the astral body of the earth. It is really true that they do not croak unless they are moved to do so by what comes from the whole cosmos; they live with the astrality of the earth.

So we can say that the fish, living in the earthly-watery element naturally participates to a great degree in the life of the earth: thus we have in the fish earthly life-conditions, in the frogs, earthly feeling-conditions—as also in the various species of reptiles and amphibians. Further, if we wish to study the human digestive organism, we must say that it has developed from within outwards. But if we wish to study how it functions, we must turn to the world of amphibians and reptiles, for to them there comes from outside what permeates the human being as inner forces through his digestive apparatus. It is with the same forces by means of which man digests, that the outer cosmos, outer nature, forms snakes, toads, lizards and frogs. And whoever wishes to make a correct study—excuse me, but there is nothing ugly in nature, everything must be spoken about objectively—whoever wishes to study the inner nature of, let us say, the human large intestine with its power of excretion, must study the toads outwardly; for there comes to the toads from outside what works from within outwards in the human large intestine. Certainly this does not lend itself to such beautiful descriptions as what I had to say about the butterflies; but in nature everything must be taken with objective impartiality.

In this way, you see, you also gain a picture of how the earth, from its side, shares in the life of the cosmos. Turn your attention to what may be called the earth's excretory organs; the earth excretes not only the nearly lifeless products of human excretion, but it excretes what is living, and among its actual excretions are the toads. In them the earth rids itself of what it is unable to use.

From all this you can see how the outer in nature always corresponds with the inner. Whoever says: “No Creative Spirit penetrates the inner being of nature”, simply does not know that everywhere in the external world this inner quality is present. We can study the entire human being in regard to his inner nature, if we understand what weaves and lives outside in the cosmos. We can study him, this human being, from head to limb-system, if we study what is present in the outer world. World and man belong together in every respect. And one can even say that this could be represented in a diagram, showing the circumference of a large circle concentrating its force in a point. The large circle forms a smaller circle within, produced by a raying outwards from the point. The smaller circle again forms an even smaller small circle; this is again produced by a raying-outwards of what is within. This circle again forms another such circle. What is comprised in the human being streams still further outwards. Thus the outer of the human being comes into contact with the inner of the cosmos. The point where our senses come in contact with the world is where the part of man which reaches from within outwards comes into contact with what reaches in the cosmos from outside inwards. In this sense man is a little world, a microcosm over against the macrocosm. But he contains all the wonders and secrets of this macrocosm, only in the reversed direction of development.

It would be something very adverse to the further evolution of the earth if things were only as I have so far described them; then the earth would excrete the beings of the toads, and would one day perish just as physical man must perish, without any continuation. So far, however, we have only considered man's connection with the animals, and have built only a slight bridge over to the being of the plants. We shall now have to penetrate further into the plant-kingdom, and then into the kingdom of mineral-being, and we shall see how the mineral-being arose during the Earth-period-how, for instance, the rock-formations of our primeval mountains were laid down, bit by bit, by the plants, and how, bit by bit, the limestone mountains were laid down by the subsequent animals. The mineral kingdom is the deposit of the plant and animal-kingdom, and it is actually the deposit of the lowest animals. The toads do not contribute very much to the mineral element of the earth; the fishes, too, comparatively little; but the lower animals and the plants contribute a very great deal. The lower creatures, those plated with flinty and chalky armour, or having merely chalky shells, deposit what they have first formed from their own animal—or their plant—natures, and the mineral then disintegrates. And when this mineral substance disintegrates, a power of the highest order takes hold of just these products of mineral disintegration and from them builds up new worlds. The mineral element in any particular place can become of all things the most important.

When we follow the course of Earth-evolution—warmth-condition, air-condition, water-condition, mineral-earthly condition—the human head has participated in all these metamorphoses, the mineral metamorphosis being the first to work outwards in the disintegrating skeleton of the head—though it still retains a certain vitality. But this human head has participated in the earthly-mineral metamorphosis in a way which is even more apparent. In the centre of the human head within the structure of the brain there is an organ shaped like a pyramid, the pineal gland. This pineal gland, situated in the vicinity of the corpus quadrigemina and the optic thalamus secretes out of itself the so-called brain sand, minute lemon-yellow stones which lie in little heaps at one end of the pineal gland, and which are in fact the mineral element in the human head. If they do not lie there, if man does not bear this brain-sand, this mineral element, within him, he becomes an idiot or a cretin. In the case of normal people the pineal gland is comparatively large. In cretins pineal glands have been found which are actually no larger than hemp seeds; these cannot secrete the brain-sand.

It is actually in this mineral deposit that the spirit-man is situated; and this already indicates that what is living cannot harbour the spirit, but that the human spirit needs the nonliving as its centre-point, that this is above all things necessary to it as independent living spirit.

It was a beautiful progression which led us from the butterfly-head-formation, the bird-head-formation, downwards to the reptiles and fishes. We will now re-ascend and study what will give us as much satisfaction as the kingdom of the animals—the kingdoms of the plants and the minerals. And just as we have been able to gather teachings about the past from the animal kingdom, so shall we be able to derive from the mineral kingdom hope for the future of the earth. At the same time it will naturally still be necessary in the following lectures to enter into the nature of transitional animals from the most varied aspects, for in this survey I have only been able to touch upon the animals of principal significance, which, so to say, appear at the key-points of evolution.

• 1. See The Etheric Formative Forces in Cosmos, Earth and Man by Gunter Wachsmuth.

To the outwardly perceptible, visible world there belongs the invisible world, and these, taken together, form a whole. The marked degree to which this is the case first appears in its full clarity when we turn our attention away from the animals to the plants.

Plant-life, as it sprouts and springs forth from the earth, immediately arouses our delight, but it also provides access to something which we must feel as full of mystery. In the case of the animal, though certainly its will and whole inner activity have something of the mysterious, we nevertheless recognize that this will is actually there, and is the cause of the animal's form and outer characteristics. But in the case of the plants, which appear on the face of the earth in such magnificent variety of form, which develop in such a mysterious way out of the seed with the help of the earth and the encircling air—in the case of the plant we feel that some other factor must be present in order that this plant-world may arise in the form it does.

When spiritual vision is directed to the plant-world, we are immediately led to a whole host of beings, which were known and recognized in the old times of instinctive clairvoyance, but which were afterwards forgotten and today remain only as names used by the poet, names to which modern man ascribes no reality. To the same degree, however, in which we deny reality to the beings which whirl and weave around the plants, to that degree do we lose the understanding of the plant-world. This understanding of the plant-world, which, for instance, would be so necessary for the art of healing, has been entirely lost to present-day humanity.

We have already recognized a very significant connection between the world of the plants and the world of the butterflies; but this too will only come rightly before our souls when we look yet more deeply into the whole weaving and working of plant-life.

Plants send down their roots into the ground. Anyone who can observe what they really send down and can perceive the roots with spiritual vision (for this he must have) sees how the root-nature is everywhere surrounded, woven around, by elemental nature spirits. And these elemental spirits, with an old clairvoyant perception designated as gnomes and which we may call the root-spirits, can actually be studied by an imaginative and inspirational world-conception, just as human life and animal life can be studied in the sphere of the physical. We can look into the soul-nature of these elemental spirits, into this world of the spirits of the roots.

These root-spirits, are, so to say, a quite special earth-folk, invisible at first to outer view, but in their effects so much the more visible; for no root could develop if it were not for what is mediated between the root and the earth-realm by these remarkable root-spirits, which bring the mineral element of the earth into flux in order to conduct it to the roots of the plants. Naturally I refer to the underlying spiritual process.

These root-spirits, which are everywhere present in the earth, get a quite particular sense of well-being from rocks and from ores (which may be more or less transparent). But they enjoy their greatest sense of well-being, because here they are really at home, when they are conveying what is mineral to the roots of the plants. And they are completely enfilled with an inner element of spirituality which we can only compare with the inner element of spirituality in the human eye, in the human ear. For these root-spirits are in their spirit-nature entirely sense. Apart from this they are nothing at all; they consist only of sense. They are entirely sense, and it is a sense which is at the same time understanding, which does not only see and hear, but immediately understands what is seen and heard, which in receiving impressions, receives also ideas.

We can even indicate the way in which these root-spirits receive their ideas. We see a plant sprouting out of the earth. The plant comes, as I shall presently show you, into connection with the extraterrestrial universe; and, particularly at certain seasons of the year, spirit-currents flow from above, from the blossom and the fruit of the plant down into the roots below, streaming into the earth. And just as we turn our eyes towards the light and see, so do the root-spirits turn their faculty of perception towards what seeps downwards from above, through the plant into the earth. What seeps down towards the root-spirits, that is something which the light has sent into the blossoms, which the sun's warmth has sent into the plants, which the air has produced in the leaves, which the distant stars have brought about in the plant's structures. The plant gathers the secrets of the universe, sinks them into the ground, and the gnomes take these secrets into themselves from what seeps down spiritually to them through the plants. And because the gnomes, particularly from autumn on and through the winter, in their wanderings through ore and rock bear with them what has filtered down to them through the plants, they become those beings within the earth which, as they wander, carry the ideas of the whole universe streaming throughout the earth. We look forth into the wide world. The world is built from universal spirit; it is an embodiment of universal ideas, of universal spirit. The gnomes receive through the plants, which to them are the same as rays of light are to us, the ideas of the universe, and within the earth carry them in full consciousness from metal to metal, from rock to rock.

We gaze down into the depths of the earth not to seek there below for abstract ideas about some kind of mechanical laws of nature, but to behold the roving, wandering gnomes, which are the light-filled preservers of world-understanding within the earth.

Because these gnomes have immediate understanding of what they see, their knowledge is actually of a similar nature to that of man. They are the compendium of understanding, they are entirely understanding. Everything about them is understanding, an understanding however, which is universal, and which really looks down upon human understanding as something incomplete. The gnomes laugh us to scorn on account of the groping, struggling understanding with which we manage to grasp one thing or another, whereas they have no need at all to make use of thought. They have direct perception of what is comprehensible in the world; and they are particularly ironical when they notice the efforts people have to make to come to this or that conclusion. Why should they do this? say the gnomes—why ever should people give themselves so much trouble to think things over? We know everything we look at. People are so stupid—say the gnomes—for they must first think things over.

And I must say that the gnomes become ironical to the point of ill manners if one speaks to them of logic. For why ever should people need such a superfluous thing—a training in thinking? The thoughts are already there. The ideas flow through the plants. Why don't people stick their noses as deep into the earth as the plant's roots, and let what the sun says to the plants trickle down into their noses? Then they would know something! But with logic—so say the gnomes—there one can only have odd bits and pieces of knowledge.

Thus the gnomes, inside the earth, are actually the bearers of the ideas of the universe, of the world-all. But for the earth itself they have no liking at all. They bustle about in the earth with ideas of the universe, but they actually hate what is earthly. This is something from which the gnomes would best like to tear themselves free. Nevertheless they remain with the earthly—you will soon see why this is—but they hate it, for the earthly threatens them with a continual danger. The earth continually holds over them the threat of forcing them to take on a particular form, the form of those creatures I described to you in the last lecture, the amphibians, and in particular of the frogs and the toads. The feeling of the gnomes within the earth is really this: If we grow too strongly together with the earth, we shall assume the form of frogs or toads. They are continually on the alert to avoid being caught in a too strong connection with the earth, to avoid taking on earthly form. They are always on the defensive against this earthly form, which threatens them as it does because of the element in which they exist. They have their home in the earthly-moist element; there they live under the constant threat of being forced into amphibian forms. From this they continually tear themselves free, by filling themselves entirely with ideas of the extra-terrestrial universe. The gnomes are really that element within the earth which represents the extra-terrestrial, because they must continually reject a growing together with the earthly; otherwise, as single beings, they would take on the forms of the amphibian world. And it is just from what I may call this feeling of hatred, this feeling of antipathy towards the earthly, that the gnomes gain the power of driving the plants up out of the earth. With the fundamental force of their being they unceasingly thrust away the earthly, and it is this thrusting that determines the upward direction of the plant's growth; they push the plants up with them. It accords with the nature of the gnomes in regard to the earthly to allow the plant to have only its roots in the earth, and then to grow upwards out of the earth-sphere; so that it is actually out of the force of their own original nature that the gnomes push the plants out of the earth and make them grow upwards.

Once the plant has grown upwards, once it has left the domain of the gnomes and has passed out of the sphere of the moist-earthly element into the sphere of the moist-airy, the plant develops what comes to outer physical formation in the leaves. But in all that is now active in the leaves other beings are at work, water-spirits, elemental spirits of the watery element, to which an earlier instinctive clairvoyance gave among others the name of undines. Just as we find the roots busied about, woven-about by the gnome-beings in the vicinity of the ground, and observe with pleasure the upward-striving direction which they give, we now see these water-beings, these elemental beings of the water, these undines in their connection with the leaves.

These undine beings differ in their inner nature from the gnomes. They cannot turn like a spiritual sense-organ outwards towards the universe. They can only yield themselves up to the weaving and working of the whole cosmos in the airy-moist element, and therefore they are not beings of such clarity as the gnomes. They dream incessantly, these undines, but their dream is at the same time their own form. They do not hate the earth as intensely as do the gnomes, but they have a sensitivity to what is earthly. They live in the etheric element of water, swimming and swaying through it, and in a very sensitive way they recoil from everything in the nature of a fish; for the fish-form is a threat to them, even if they do assume it from time to time, though only to forsake it immediately in order to take on another metamorphosis. They dream their own existence. And in dreaming their own existence they bind and release, they bind and disperse the substances of the air, which in a mysterious way they introduce into the leaves, as these are pushed upwards by the gnomes. For at this point the plants would wither if it were not for the undines, who approach from all sides, and show themselves, as they weave around the plants in their dream-like existence, to be what we can only call the world-chemists. The undines dream the uniting and dispersing of substances. And this dream, in which the plant has its existence, into which it grows when, developing upwards, it forsakes the ground, this undine-dream is the world-chemist which brings about in the plant-world the mysterious combining and separation of the substances which emanate from the leaf. We can therefore say that the undines are the chemists of plant-life. They dream of chemistry. They possess an exceptionally delicate spirituality which is really in its element just where water and air come into contact with each other. The undines live entirely in the element of moisture, but they develop their actual inner function when they come to the surface of something watery, be it only to the surface of a water-drop or something else of a watery nature. For their whole endeavour lies in preserving themselves from getting the form of a fish, the permanent form of a fish. They wish to remain in a condition of metamorphosis, in a condition of eternal, endlessly changing transformation. But in this state of transformation in which they dream of the stars and of the sun, of light and of warmth, they become the chemists who now, starting from the leaf, carry the plant further in its formation, after it has been pushed upwards by the power of the gnomes. So the plant develops its leaf-growth, and this mystery is now revealed as the dream of the undines into which the plants grow.

To the same degree, however, in which the plant grows into the dream of the undines, does it now come into another domain, into the domain of those spirits which live in the airy-warmth element, just as the gnomes live in the moist-earthly, and the undines in the moist-airy element. Thus it is in the element which is of the nature of air and warmth that those beings live which an earlier clairvoyant art designated as the sylphs. Because air is everywhere imbued with light, these sylphs, which live in the airy-warmth element, press towards the light, relate themselves to it. They are particularly susceptible to the finer but larger movements within the atmosphere.

When in spring or autumn you see a flock of swallows, which produce as they fly vibrations in a body of air, setting an air-current in motion, then this moving air-current—and this holds good for every bird—is for the sylphs something audible. Cosmic music sounds from it to the sylphs. If, let us say, you are travelling somewhere by ship and the seagulls are flying around it, then in what is set in motion by the seagulls' flight there is a spiritual sounding, a spiritual music which accompanies the ship.

Again it is the sylphs which unfold and develop their being within this sounding music, finding their dwelling-place in the moving current of air. It is in this spiritually sounding, moving element of air that they find themselves at home; and at the same time they absorb what the power of light sends into these vibrations of the air. Because of this the sylphs, which experience their existence more or less in a state of sleep, feel most in their element, most at home, where birds are winging through the air. If a sylph is obliged to move and weave through air devoid of birds, it feels as though it had lost itself. But at the sight of a bird in the air something quite special comes over the sylph. I have often had to describe a certain event in man's life, that event which leads the human soul to address itself as “I”. And I have always drawn attention to a saying of Jean Paul, that, when for the first time a human being arrives at the conception of his “I”, it is as though he looks into the most deeply veiled Holy of Holies of his soul. A sylph does not look into any such veiled Holy of Holies of its own soul, but when it sees a bird an ego-feeling comes over it. It is in what the bird sets in motion as it flies through the air that the sylph feels its ego. And because this is so, because its ego is kindled in it from outside, the sylph becomes the bearer of cosmic love through the atmosphere. It is because the sylph embodies something like a human wish, but does not have its ego within itself but in the bird-kingdom, that it is at the same time the bearer of wishes of love through the universe.

Thus we behold the deepest sympathy between the sylphs and the bird-world. Whereas the gnome hates the amphibian world, whereas the undine is unpleasantly sensitive to fishes, is unwilling to approach them, tries to avoid them, feels a kind of horror for them, the sylph, on the other hand, is attracted towards birds, and has a sense of well-being when it can waft towards their plumage the swaying, love-filled waves of the air. And were you to ask a bird from whom it learns to sing, you would hear that its inspirer is the sylph. Sylphs feel a sense of pleasure in the bird's form. They are, however, prevented by the cosmic ordering from becoming birds, for they have another task. Their task is lovingly to convey light to the plant. And just as the undine is the chemist for the plant, so is the sylph the light-bearer. The sylph imbues the plant with light; it bears light into the plant.

Through the fact that the sylphs bear light into the plant, something quite remarkable is brought about in it. You see, the sylph is continually carrying light into the plant. The light, that is to say the power of the sylphs in the plant, works upon the chemical forces which were induced into the plant by the undines. Here occurs the inter-working of sylph-light and undine-chemistry. This is a remarkable plastic activity. With the help of the upstreaming substances which are worked upon by the undines, the sylphs weave out of the light an ideal plant-form. They actually weave the Archetypal Plant within the plant from light, and from the chemical working of the undines. And when towards autumn the plant withers and everything of physical substance disintegrates, then these plant-forms begin to seep downwards, and now the gnomes perceive them, perceive what the world—the sun through the sylphs, the air through the undines—has brought to pass in the plant. This the gnomes perceive, so that throughout the entire winter they are engaged in perceiving below what has seeped into the ground through the plants. Down there they grasp world-ideas in the plant-forms which have been plastically developed with the help of the sylphs, and which now in their spiritual ideal form enter into the ground.

Naturally those people who regard the plant as something purely material know nothing of this spiritual ideal form. Thus at this point something appears which in the materialistic observation of the plant gives rise to what is nothing other than a colossal error, a terrible error. I will sketch this error for you.

Everywhere you will find that materialistic science describes matters as follows: The plant takes root in the ground, above the ground it develops its leaves, finally unfolding its blossoms, within the blossoms the stamens, then the seed-bud. Now—usually from another plant—the pollen from the anthers, from the pollen vessels, is carried over to the germ which is then fructified, and through this the seed of the new plant is produced. The germ is regarded as the female element and what comes from the stamens as the male—indeed matters cannot be regarded otherwise as long as people remain fixed in materialism, for then this process really does look like a fructification. This, however, it is not. In order to gain insight into the process of fructification, that is to say the process of reproduction, in the plant-world, we must be conscious that in the first place it is from what the great chemists, the undines, bring about in the plants, and from what the sylphs bring about, that the plant-form arises, the ideal plant-form which sinks into the ground and is preserved by the gnomes. It is there below, this plant-form. And there within the earth it is now guarded by the gnomes after they have seen it, after they have looked upon it. The earth becomes the mother-womb for what thus seeps downwards. This is something quite different from what is described by materialistic science.

After it has passed through the sphere of the sylphs, the plant comes into the sphere of the elemental fire-spirits. These fire-spirits are the inhabitants of the warmth-light element. When the warmth of the earth is at its height, or is otherwise suitable, they gather the warmth together. Just as the sylphs gather up the light, so do the fire-spirits gather up the warmth and carry it into the blossoms of the plants.

Undines carry the action of the chemical ether into the plants, sylphs the action of the light-ether into the plant's blossoms. And the pollen now provides what may be called little air-ships, to enable the fire-spirits to carry the warmth into the seed. Everywhere warmth is collected with the help of the stamens, and is carried by means of the pollen from the anthers to the seeds and the seed vessels. And what is formed here in the seed-bud is entirely the male element which comes from the cosmos. It is not a case of the seed-vessel being female and the anthers of the stamens being male. In no way does fructification occur in the blossom, but only the pre-forming of the male seed. The fructifying force is what the fire-spirits in the blossom take from the warmth of the world-all as the cosmic male seed, which is united with the female element. This element, drawn from the forming of the plant has, as I told you, already earlier seeped down into the ground as ideal form, and is resting there below. For plants the earth is the mother, the heavens the father. And all that takes place outside the domain of the earth is not the mother-womb for the plant. It is a colossal error to believe that the mother-principle of the plant is in the seed-bud. The fact is that this is the male-principle, which is drawn forth from the universe with the aid of the fire-spirits. The mother comes from the cambium, which spreads from the bark to the wood, and is carried down from above as ideal form. And what now results from the combined working of gnome-activity and fire-spirit activity—this is fructification. The gnomes are, in fact, the spiritual midwives of plant-reproduction. Fructification takes place below in the earth during the winter, when the seed comes into the earth and meets with the forms which the gnomes have received from the activities of the sylphs and undines and now carry to where these forms can meet with the fructifying seeds.

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You see, because people do not recognize what is spiritual, do not know how gnomes, undines, sylphs and fire-spirits—which were formerly called salamanders—weave and live together with plant-growth, there is complete lack of clarity about the process of fructification in the plant world. There, outside the earth nothing of fructification takes place, but the earth is the mother of the plant-world, the heavens the father. This is the case in a quite literal sense. Plant-fructification takes place through the fact that the gnomes take from the fire-spirits what the fire-spirits have carried into the seed bud as concentrated cosmic warmth on the little airships of the anther-pollen. Thus the fire-spirits are the bearers of warmth.

And now you will easily gain insight into the whole process of plant-growth. First, with the help of what comes from the fire-spirits, the gnomes down below instill life into the plant and push it upwards. They are the fosterers of life. They carry the life-ether to the root—the same life-ether in which they themselves live. The undines foster the chemical ether, the sylphs the light-ether, the fire-spirits the warmth ether. And then the fruit of the warmth-ether again unites with what is present below as life. Thus the plants can only be understood when they are considered in connection with all that is circling, weaving and living around them. And one only reaches the right interpretation of the most important process in the plant when one penetrates into these things in a spiritual way.

When once this has been understood, it is interesting to look again at that memorandum of Goethe's where, referring to another botanist, he is so terribly annoyed because people speak of the eternal marriage in the case of the plants above the earth. Goethe is affronted by the idea that marriages should be taking place over every meadow. This seemed to him something unnatural. In this Goethe had an instinctive but very true feeling. He could not as yet know the real facts of the matter, nevertheless he instinctively felt that fructification should not take place above in the blossom. Only he did not as yet know what goes on down below under the ground, he did not know that the earth is the mother-womb of the plants. But, that the process which takes place above in the blossom is not what all botanists hold it to be, this is something which Goethe instinctively felt.

You are now aware of the inner connection between plant and earth. But there is something else which you must take into account.

You see, when up above the fire-spirits are circling around the plant and transmitting the anther-pollen, then they have only one feeling, which they have in an enhanced degree, compared to the feeling of the sylphs. The sylphs experience their self, their ego, when they see the birds flying about. The fire-spirits have this experience, but to an intensified degree, in regard to the butterfly-world, and indeed the insect-world as a whole. And it is these fire-spirits which take the utmost delight in following in the tracks of the insects' flight so that they may bring about the distribution of warmth for the seed buds. In order to carry the concentrated warmth, which must descend into the earth so that it may be united with the ideal form, in order to do this the fire-spirits feel themselves inwardly related to the butterfly-world, and to the insect-creation in general. Everywhere they follow in the tracks of the insects as they buzz from blossom to blossom. And so one really has the feeling, when following the flight of insects, that each of these insects as it buzzes from blossom to blossom, has a quite special aura which cannot be entirely explained from the insect itself. Particularly the luminous, wonderfully radiant, shimmering, aura of bees, as they buzz from blossom to blossom, is unusually difficult to explain. And why? It is because the bee is everywhere accompanied by a fire-spirit which feels so closely related to it that, for spiritual vision, the bee is surrounded by an aura which is actually a fire-spirit. When a bee flies through the air from plant to plant, from tree to tree, it flies with an aura which is actually given to it by a fire-spirit. The fire-spirit does not only gain a feeling of its ego in the presence of the insect, but it wishes to be completely united with the insect.

Through this, however, insects also obtain that power about which I have spoken to you, and which shows itself in a shimmering forth of light into the cosmos. They obtain the power completely to spiritualize the physical matter which unites itself with them, and to allow the spiritualized physical substance to ray out into cosmic space. But just as with a flame it is the warmth in the first place which causes the light to shine, so, above the surface of the earth, when the insects shimmer forth into cosmic space what attracts the human being to descend again into physical incarnation, it is the fire spirits which inspire the insects to this activity, the fire-spirits which are circling and weaving around them. But if the fire-spirits are active in promoting the outstreaming of spiritualized matter into the cosmos, they are no less actively engaged in seeing to it that the concentrated fiery element, the concentrated warmth, goes into the interior of the earth, so that, with the help of the gnomes, the spirit-form, which sylphs and undines cause to seep down into the earth, may be awakened.

This, you see, is the spiritual process of plant-growth. And it is because the subconscious in man divines something of a special nature in the blossoming, sprouting plant that he experiences the being of the plant as full of mystery. The wonder is not spoiled, the magic is not brushed from the dust on the butterfly's wing. Rather is the instinctive delight in the plant raised to a higher level when not only the physical plant is seen, but also that wonderful working of the gnome-world below, with its immediate understanding and formative intelligence, the gnome-world which first pushes the plant upwards. Thus, just as human understanding is not subjected to gravity, just as the head is carried without our feeling its weight, so the gnomes with their light-imbued intellectuality overcome what is of the earth and push the plant upwards. Down below they prepare the life. But the life would die away were it not formed by chemical activity. This is brought to it by the undines. And this again must be imbued with light. And so we picture, from below upwards, in bluish, blackish shades the force of gravity, to which the impulse upwards is given by the gnomes; and weaving around the plant—indicated by the leaves—the undine-force blending and dispersing substances as the plant grows upwards. From above downwards, from the sylphs, light falls into the plants and shapes an idealized plastic form which descends, and is taken up by the mother-womb of the earth; moreover this form is circled around by the fire-spirits which concentrate the cosmic warmth into the tiny seed-points. This warmth is also sent downwards to the gnomes, so that from out of fire and life, they can cause the plants to arise.

And further we now see that essentially the earth is indebted for its power of resistance and its density to the antipathy of the gnomes and undines towards amphibians and fishes. If the earth is dense, this density is due to the antipathy by means of which the gnomes and undines maintain their form. When light and warmth sink down on to the earth, this is first due to that power of sympathy, that sustaining power of sylph-love, which is carried through the air, and then to the sustaining sacrificial power of the fire-spirits, which causes them to incline downwards to what is below themselves. So we may say that, over the face of the earth, earth-density, earth-magnetism and earth-gravity, in their upward-striving aspect, unite with the downward-striving power of love and sacrifice. And in this inter-working of the downwards streaming force of love and sacrifice and the upwards streaming force of density, gravity and magnetism, in this inter-working, where the two streams meet, plant-life develops over the earth's surface. Plant-life is an outer expression of the inter-working of world-love and world-sacrifice with world-gravity and world-magnetism.

From this you have seen with what we have to do when we direct our gaze to the plant-world, which so enchants, uplifts and inspires us. Here real insight can only be gained when our vision embraces the spiritual, the super-sensible, as well as what is accessible to the physical senses. This enables us to correct the capital error of materialistic botany, that fructification occurs above the earth. What occurs there is not the process of fructification, but the preparation of the male heavenly seed for what is being made ready as the future Plant in the mother-womb of the earth.

Yesterday I spoke to you about the other side of nature-existence, about those super-sensible and invisible beings which accompany the beings and processes visible to the senses. An earlier, instinctive vision beheld these beings of the super-sensible world as clearly as we behold the world of the senses. Today, these beings have withdrawn from human view. It is only because this company of gnomes, undines, sylphs and fire-beings is not perceptible in the same way as animals, plants and so on, only to this is it due that man, in the present epoch of his earth-evolution, is not in a position to unfold his soul-spiritual being without the help of his physical and etheric bodies. In the present situation of earth evolution man is obliged to depend upon the etheric body when making use of his soul, and upon the physical body when making use of his spirit. The physical body, which provides the instrument for the spirit, the sense-apparatus, is not adapted to entering into connection with the beings which exist behind the physical world. It is the same with the etheric body, which man must use to develop his soul-being. Through this, if I may put it so, half of his earthly environment escapes him. He passes over everything connected with these elemental beings about which I spoke yesterday. To this world the etheric and physical bodies have no access. We gain an idea of what actually escapes the man of today when we realize what such gnomes, undines, and so on, actually are.

We have, you see, a whole host of lower creatures—lower at the present time—those beings which consist only of a soft mass, which live in the fluid element, and have nothing in the way of an articulated skeleton to give them inner support.

They are creatures which belong to the latest phase of earth-development; creatures which only now, when the earth has already evolved, develop what man—the oldest earth-being—already developed in his head-structure during the time of ancient Saturn. These creatures have not progressed so far as to form within themselves that hardening of the substance which can become the supporting skeleton.

It is the gnomes which, in a spiritual way, make good in the world what the lower orders of the animals up to the amphibians lack. This applies also to the fishes, which have only indications of the skeleton. These lower animal orders only become complete, as it were, through the fact that gnomes exist.

And just because the conditions of the beings in the world are very different, something arises between these lower creatures and the gnomes which I yesterday called antipathy. The gnomes do not wish to become like these lower creatures. They are continually on the watch to protect themselves from assuming their form. As I described to you, the gnomes are extraordinarily clever, intelligent beings. With them intelligence is already implicit in perception; they are in every respect the antithesis of the lower animal world. And whereas they have the significance for plant-growth which I described yesterday, in the case of the lower animal world they actually provide its completion. They supply what this lower animal world does not possess. This lower animal world has a dull consciousness; the gnomes have a consciousness of the utmost clarity. The lower creatures have no bony skeleton, no bony support; the gnomes bind together what works as the force of gravity and make their bodies from this volatile, invisible force, bodies which are, moreover, in constant danger of disintegrating, of losing their substance. The gnomes must ever and again create themselves anew out of gravity, because they continually stand in danger of losing their substance. Because of this, in order to retain their own existence, the gnomes are constantly attentive to what is going on around them. As far as earth-observation goes no being is more attentive than a gnome. It takes note of everything, for it must know everything, grasp everything, in order to preserve its life. A gnome must always be wide awake; if it were to become sleepy, as men often do, this sleepiness would immediately cause its death.

There is a German saying of very early origin which aptly expresses this characteristic of the gnomes, in having always to remain attentive. People say: Pay heed like a goblin. And goblins are in fact the gnomes. So, if one wishes to make someone attentive, one says to him: Pay heed like a gnome. A gnome is really an attentive being. If one could place a gnome as an object lesson on a front desk in every school classroom, where all could see it, it would be a splendid example for the children to imitate.

The gnomes have yet another characteristic. They are filled with an absolutely unconquerable lust for independence. They trouble themselves little about one another and give their attention only to the world of their own surroundings. One gnome takes little interest in another. But everything else in this world around them, in which they live, this interests them exceedingly.

Now I told you that the human body forms a hindrance to our perceiving such folk as these. The moment this hindrance is removed, these beings are there, just as are the other beings of nature for ordinary vision. Anyone who comes so far as to experience in full consciousness his dreams on falling asleep is well acquainted with these gnomes. You need only recall what I recently published in the “Goetheanum” on the subject of dreams. I said that a dream in no way appears to ordinary consciousness in its true form, but wears a mask. Such a mask is worn by the dream when we fall asleep. We do not immediately escape from the experience of our ordinary day consciousness. Reminiscences well up, memory-pictures from life; we perceive symbols, sense-pictures of the inner organs—the heart as a stove, the lungs as wings—all in symbolic form. These are masks. If someone were to see a dream unmasked, if he were actually to pass into the world of sleep without the beings existing there being masked, then, at the moment of falling asleep, he would behold a whole host of goblins coming towards him.

In ordinary consciousness man is protected from seeing these things unprepared, for they would terrify him. The form in which they would appear would actually be copy images of all those qualities in the man which work as forces of destruction. He would perceive all the destructive forces within him, all that continually destroys. These gnomes, if perceived unprepared, would be nothing but symbols of death. Man would be terribly alarmed by them, if in ordinary consciousness he knew nothing about them, and was now confronted by them on falling asleep. He would feel entombed by them—for this is how it would appear—entombed by them over yonder in the astral world. For it is a kind of entombment by the gnomes which, seen from the other side, takes place on falling asleep.

This holds good only for the moment of falling asleep. A further complement to the physical sense-world is supplied by the undines, the water-beings, which continually transform themselves, and which live in connection with the water just as the gnomes live in connection with the earth. These undines—we have learned to know the role they play in plant-growth—also exist as complementary beings to those animals which stand at a somewhat higher stage, which have assumed a more differentiated earthly body. These animals, which have developed into the more evolved fishes, or also into the more evolved amphibians, require scales, require some sort of hard external shell. The forces needed to provide certain creatures with this outer support, this outer skeleton—for these forces the world is indebted to the activity of the undines. The gnomes support spiritually those creatures which are at a quite low stage. Those creatures which must be supported externally, which must be clad in a kind of armour, they owe their protective sheath to the activity of the undines. Thus it is the undines which impart to these somewhat higher animals in a primitive way what we have in the covering of our skull. They make them, as it were, into heads. All these beings which are invisibly present behind the visible world have their great task in the economy of existence. You will always notice that, where materialistic science wishes to explain something of the kind I have just developed, there it breaks down. It is not in a position, for instance, to explain how the lower creatures manage to propel themselves forward in an element which is scarcely harder than they are themselves, because it does not know about the presence of this spiritual support from the gnomes which I have just described. Equally, the formation of an armour-like sheath will always create a difficulty for purely materialistic science, because it does not know that the undines, in their sensitivity to, their avoidance of their own tendency to become lower animals, thrust off from themselves what then appears upon the somewhat higher animals as scales or some other armour-like covering.

Again, in the case of these beings, it is only the body which hinders the ordinary consciousness of today from seeing them just as, for example, it sees the leaves of plants, or the higher animals.

When, however, man falls into a state of deep, dreamless sleep, and yet his sleep is not dreamless, because through the gift of inspiration it has become transparent, then his spiritual gaze perceives the undines rising up out of that astral sea in which, on falling asleep, he was engulfed, submerged by the gnomes. In deep sleep the undines become visible. Sleep extinguishes ordinary consciousness, but the sleep which is illumined by clear consciousness has as its content the wonderful world of ever-changing fluidity, a fluidity which lends itself in every possible way to the metamorphoses of the undines. Just as for day consciousness we have around us beings with firm contours, a clear night consciousness would present to us these ever-changing beings, which themselves well upwards and sink down again like the waves of the sea. All deep sleep in the environment of man is filled with a moving sea of living beings, a moving sea of undines.

Matters are otherwise with the sylphs. They, too, provide a completing element to the being of certain animals, but now in the other direction. The gnomes and undines add what is of the nature of the head to those animals where this is lacking. Birds, however, as I described to you, are actually pure head; they are entirely head-organization. The sylphs add to the birds in a spiritual way what they lack as the bodily complement of their head-organization. They complement the bird-kingdom in regard to what corresponds to the metabolic limb-system in man. If the birds fly about in the air with under-developed legs, so much the more powerfully developed is the limb-system of the sylphs. They may be said to represent in the air, in a spiritual way, what the cow represents below in physical matter. This is why I could say yesterday that it is in connection with the birds that the sylphs have their ego, have what connects them with the earth. Man acquires his ego on the earth. What connects the sylphs with the earth, that is the bird-kingdom. The sylphs are indebted to the bird-kingdom for their ego, or at least for the consciousness of their ego.

Now when someone has slept through the night, has had around him the astral sea, consisting as it does of the most manifold undine-forms, and then wakes up with an awakening dream, then again, if this dream on awakening were not masked in reminiscences of life or sense-pictures of the organs, if he were to see the unmasked dream, he would be confronted by the world of the sylphs. But these sylphs would assume for him a remarkable form; they would appear much as the sun might if it wished to send to men something which would affect them adversely, something which would lull them spiritually to sleep. We shall hear shortly why this is the case. Nevertheless, if someone were to perceive his dream on awakening unmasked, he would see in it an inflowing, an actual inflowing of light. He would also experience this as unpleasant, because the limb-system of these sylphs would, as it were, spin and weave around him. He would feel as though the light were attacking him from all sides, as if the light were something overwhelming, something to which he was extraordinarily sensitive. Here and there, perhaps, he might also feel this as a caress of the light. But in all these things I only wish to indicate to you how the light, with its upholding, gently touching quality, actually appears in the sylph-form.

And when we come to the fire-beings, we find that they provide the completing element to the fleeting nature of the butterflies. A butterfly itself develops as little as possible of its actual physical body; it lets this be as tenuous as possible. It is, on the contrary, a creature of light. The fire-spirits appear as beings which complement the butterfly's body, so that we can get the following impression. If, on the one hand, we had a physical butterfly before us, and pictured it greatly enlarged, and on the other side a fire-being—they are, it is true, rarely together, except in the circumstances which I mentioned to you yesterday—then, if these two were welded together, we would get something resembling a winged man, actually a winged man. We need only increase the size of the butterfly, and adapt the size of the fire-spirit to human proportions, and from this we would get something like a winged man.

This shows you again how the fire-spirits are in fact the complement to those creatures which are nearest to what is spiritual; they complement them, so to say, in a downward direction. Gnomes and undines complement in an upward direction, towards the head; sylphs and fire-beings complement the birds and butterflies in a downwards direction. Thus the fire-beings must be brought together with the butterflies.

Now in the same way that man can, as it were, penetrate through the sleeping-dream, so can he also penetrate through waking-day life. But here he makes use of his physical body in quite a robust way. This, too, I have described in articles in the “Goetheanum”. Here also man is totally unable to perceive how, in his waking life, he could continually see the fire-beings, in that the fire-beings are inwardly related to his thoughts, to everything which proceeds from the head-organization. But when a man has progressed so far that he can remain completely in waking consciousness, but nevertheless stand in a certain sense outside himself, viewing himself from outside as a thinking being, while standing firmly on the earth, then he will become aware how the fire-beings form that element in the world which, when we perceive it, makes our thoughts perceptible from the other side.

Thus the perceiving of the fire-beings can enable man to see himself as thinker, not merely to be the thinker and, as such, call up the thoughts, but actually to behold how the thoughts run their course. Only then do the thoughts cease to be bound to the human being; then they reveal themselves as world-thoughts; they work and weave as impulses in the world. Then one notices that the human head only calls forth the illusion that thoughts are enclosed inside the skull. There they are only reflected; their mirrored images are there. What underlies these thoughts belongs to the sphere of the fire-beings, one sees in these thoughts not only the thoughts themselves, but the thought-content of the world, which, at the same time, is actually an imaginative content. This is the force which enables us to arrive at the realization that thoughts are world-thoughts.

I venture to add: When we behold what is to be seen upon the earth, not from the human bodily nature, but from the sphere of the fire-beings—that is, from the Saturn-nature which has been carried into the Earth—then we gain exactly the picture of the evolution of the earth which I have described in “Occult Science—an Outline”. This book is actually so composed that the thoughts appear as the thought-content of the world, seen from the perspective of the fire-beings.

You see, these things have in themselves a deep and real significance. But they also have a deep and real significance for man. Take the gnomes and undines: they are, so to say, in the world which borders on human consciousness; they are already beyond the threshold. Ordinary consciousness is protected from seeing these beings, for the fact is that these beings are not all benevolent. The benevolent beings are, for instance, those which I described yesterday as working in the most varied ways upon plant-growth. But these beings are not all well-disposed. And in the moment when man breaks through into the world wherein they live and are active, he finds there not only the well-disposed beings but the malevolent ones as well. And so one must first form a conception as to which of them are well-disposed and which of them malevolent. This is not so easy, as you will see from the way I must describe the malevolent ones. The main difference between the ill-disposed beings and the well-disposed is that the latter are always drawn more to the plant and mineral kingdoms, whereas the ill-disposed are drawn to the animal and human kingdoms. Some, which are even more malevolent, also desire to approach the kingdoms of the plants and the minerals. But one can gain quite a fair idea of the malevolence which the beings of this realm can have, when one turns to those which are drawn to human beings and animals, wishing in particular to consummate in man what is allotted by the higher hierarchies to the well-disposed beings for the plant and mineral world.

You see, there exist ill-disposed beings from the realm of the gnomes and undines, which make for human beings and animals and bring it about that what they should really impart only to the lower animals appears physically in human beings. Certainly, these things are already present in man, but their aim is that this element should be manifested physically in human beings as well as in animals. Through the presence of these malevolent gnomes and undine-beings, animal and plant life of a low order—parasites—exist in human beings as well as in animals. These malevolent beings are the begetters of parasites. The moment man crosses the threshold of the spiritual world, he at once meets the subtleties of this world. Snares are everywhere, and he must first learn something from the goblins—namely, to be attentive. The spiritualists can never manage this! Everywhere there are snares. Now someone might say: Why then are these malevolent gnome and undine-beings there, if they engender parasites? Well, if they were not there, man would never be able to develop within himself the force to evolve the structure of his brain. And here we meet something of extraordinary significance.

I will sketch this for you in a diagram. If you think of the human being as consisting of the metabolic-limb-man, of the breast-man, that is, the rhythmic system, and then of the head-man, that is the system of nerves and senses, there are certain things about which you must be quite clear. Here below processes are taking place—let us leave out the rhythmic man—and here above processes are again taking place. If you look at the processes taking place below as a whole, you find that in ordinary life their essential function is usually disregarded. These processes are those of excretion—through the intestines, through the kidneys, and so on—all of them having their outlet in a downwards direction. They are mostly regarded simply as excretory processes. But this is a misinterpretation. Excretion does not take place merely for the purpose of elimination, but to the same degree in which the products of excretion appear, something appears spiritually in the lower man which resembles what the brain is physically above. What occurs in the lower man is a process which is arrested halfway in regard to its physical development. Excretion takes place because the process passes over into the spiritual. In the upper man the process is completed. What below is only spiritual, there assumes physical form. Above we have the physical brain, below a spiritual brain. And if what is eliminated below were to be subjected to a further process, if the changes in its condition were to be continued, then its final metamorphosis would be preliminary to the human brain.

The human brain-mass is the further evolved product of excretion. This is something which is of immense importance, in regard to medicine for instance, and it is something of which doctors in the sixteenth and seventeenth centuries were still fully aware. Of course today people speak in a very derogatory manner—and rightly in many respects—of the old “quack-apothecaries”. But this is because they do not know that their potions still contained “mummies” of the spirit.

Naturally this is not intended as a glorification of what has figured as “quackery” in the past centuries, but I am drawing attention to many truths which have connections as deep as those which I have just cited.

It is a fact that the brain is a higher metamorphosis of the products of excretion. Hence the connection between brain illnesses and intestinal illnesses, and their cure.

You see, because gnomes and undines exist, because there is a real world in which they live, the forces are present, which, proceeding from the lower man, do indeed give rise to parasites, but yet, at the same time, bring about in the upper man the metamorphosis of the products of excretion into the brain. It would be absolutely impossible for us to have a brain, if the world were not so ordered that gnomes and undines can exist.

What holds good for gnomes and undines in regard to the destructive forces—for destruction, disintegration, also proceed in their turn from the brain—this holds good for sylphs and fire-beings, in regard to the constructive forces. Here again the well-disposed sylphs and fire-beings hold themselves aloof from men and animals, and busy themselves with plant-growth in the way I have described; but there are also those which are malevolent. These ill-disposed beings are above all concerned in carrying what should only have its place up above in the regions of air and warmth down into the watery and earthy regions.

Now if you wish to study what happens when these sylph-beings carry what belongs up above down into the watery and earthy regions, look at the belladonna. The belladonna is the plant, which, if I may put it so, has been kissed in its blossoms by the sylphs, and in it what could be beneficent juices have been changed into juices which are poisonous.

Here you have what may be called a displacement of spheres. It is right when the sylphs develop their enveloping forces up above, as I have already described, where the light touches the surface in a formative way—for the bird-world needs this. But if the sylph descends, and makes use below of what it should employ up above in the plant-world, a potent vegetable poison is engendered. Parasitic beings arise through gnomes and undines; through sylphs the poisons which are in fact a heavenly element which has streamed down too deeply on to the earth. When men or certain animals eat the belladonna, which looks like a cherry, except that it conceals itself in the calyx (in the very way it is pressed down you can see what I have just described)—when men or certain animals eat the belladonna, it is fatal to them. But just look at the thrushes and blackbirds; they perch on the belladonna and get from it the best food in the world. It is to their region that what is present in the belladonna belongs.

It is a remarkable thing that animals and man, who in their lower organs are in fact earth-bound, should experience as poison what has become corrupted on the earth in the belladonna, whereas birds such as thrushes and blackbirds, which should really get this in a spiritual way from the sylphs—and indeed through the benevolent sylphs do so obtain it—should be able to assimilate it, even when what belongs up above in their region has been carried downwards to the earth. They find nourishment in what is poison for beings more bound to the earth.

Thus you get a conception of how, on the one side, through gnomes and undines what is of a parasitic nature strives upwards from the earth towards other beings, and of how the poisons filter downwards from above.

When, on the other hand, the fire-beings imbue themselves with those impulses which belong in the region of the butterflies, and are of great use to them in their development—when the fire-beings carry those impulses down into the fruits, there arises within the species of the almonds, for instance—what appears as the poisonous almonds. This poison is carried into the fruit of the almond trees through the activity of the fire-beings. And yet the fruit of the almond could not come into existence at all if beings from this same world of the fire-beings did not in a beneficial way burn up, as it were, what is the edible part in other fruits. Only look at the almond. With other fruits you have the white core in the centre and around it the flesh of the fruit. With the almond you have the kernel there in the centre, and around it the flesh of the fruit is quite burnt up. That is the action of the fire-beings. And if this activity miscarries, if what the fire-beings are bringing about is not confined to the brown burnt-up shell, where it can still be beneficial, but something of what should be engaged in developing the almond-shell penetrates into the white kernel, then the almond becomes poisonous.

And so you have gained a picture of those beings which are just on the boundary of the world lying immediately beyond the threshold, and of how, if they carry their impulses to their final issue, they become the bearers of parasites, of poisons, and therewith of illnesses. Now it becomes clear how far man in health raises himself above the forces that take hold of him in illness. For illness springs from the malevolence of these beings who are necessary for the upbuilding of the whole structure of nature, but also for its fading and decay.

These are the things which, arising from instinctive clairvoyance, underlie such intuitions as those of the Indian Brahma, Vishnu and Shiva. Brahma represented the active Being in world-spheres which may legitimately approach man. Vishnu represented those world-spheres which may only approach man in so far as what has been built up must again be broken down, in so far as it must be continually transformed. Shiva represented everything connected with the forces of destruction. And in the earlier stages of the flower of Indian civilization it was said that Brahma is intimately related to all that is of the nature of the fire-beings, and the sylphs; Vishnu with all that is of the nature of sylphs and undines; Shiva with all that is of the nature of undines and gnomes. Generally speaking, when we go back to these more ancient conceptions, we find everywhere the pictorial expressions for what must be sought today as lying behind the secrets of nature.

Yesterday we studied the connection of this invisible folk with the plant-world; today we have added their connection with the world of the animals. Everywhere beings on this side of the threshold are interlocked with those from beyond it; and beings from beyond the threshold with those on this side. Only when one knows the living inter-working of both these kinds of beings does one really understand how the visible world unfolds. Knowledge of the super-sensible world is indeed very, very necessary for man, because in the moment when he passes through the gate of death he no longer has the sense-world around him, but now the other world begins to be his world. At his present stage of evolution man cannot find right access into the other world unless he has recognized, in physical manifestations the written characters which direct him over into this other world; if he has not learned to read in the creatures of the earth, in the creatures of the water, in the creatures of the air, and, indeed, in the creatures of the light, the butterflies, what leads him to the elemental beings which are our companions between death and a new birth. What we see of these beings here between birth and death is, so to speak, their crude, dense part. We only learn to recognize what belongs to them as their super-sensible nature when, with insight and understanding, we transfer ourselves into this super-sensible world.

We only learn to know the beings of the sense-world when we observe them in the way they live and act, and it is the same with those beings about which I have been speaking and shall continue to speak in these lectures, the elemental beings of nature. Invisibly and super-sensibly present behind what is physical and sense-perceptible, they participate in all the happenings of the world just as, or rather in a higher sense than do the physical, sense-perceptible beings.

Now you will readily be able to imagine that to these beings the world appears somewhat other than to the beings of the sense-world, for they do not possess a physical body such as is possessed by these latter. Everything which they grasp or perceive in the world must be different from what enters the human eye. This is indeed the case. The human being experiences the earth, for instance, as the cosmic body upon which he moves about. He even finds it slightly unpleasant when through some atmospheric condition or other, as occasionally occurs, this cosmic body becomes softened and he sinks into it even in a slight degree. He likes to feel the earth as something hard, as something into which he does not sink.

This whole way of experiencing things, this whole attitude towards the earth, is, however, completely alien to the gnomes; they sink down everywhere, because for them the whole earth-body is primarily a hollow space through which they can pass. They can penetrate everywhere; the rocks, the metals, present no hindrance to their—shall I say swimming around. There are no words in our language which really express this wandering about of the gnomes inside the body of the earth. It is just that they have an inner experience, an inner perception, of the different ingredients of the earth; when they wander along a vein of metal they have a different experience from when they take their way along a layer of chalk. All this, however, the gnomes feel inwardly, for through all such things they penetrate unhindered. They have not the least idea that the earth exists. Their idea is that there is a space within which they perceive certain experiences; the experience of gold, the experience of mercury, of tin, of silica, and so on. This is to express it in human language, not in the language of the gnomes. Their language is far more perceptive; and it is just because their whole life is spent in journeying along all the veins and seams—ever and again journeying along them—that they acquire the very pronounced intellectuality about which I have spoken to you. Through this they acquire their all-comprehensive knowledge, for in the metals and in the earth everything outside in the universe is revealed to them; as though in a mirror they experience everything which is outside in the universe. But for the earth itself the gnomes have no perception, only for its different constituents, and for the different kinds of inner experience which they offer.

Because of this the gnomes have a quite particular gift for receiving the impressions which come from the moon. It is towards the moon that they continually direct their attentive listening, and in this respect they are—I cannot say the born—it is so difficult to find the appropriate words—but the inherent neurasthenics. Of course, what for us is an illness is for these gnome-beings their actual life-element. For them this is no illness; it is simply a matter of course. It is what gives them that inner sensibility towards all those things of which I have spoken. But it also gives them their inner sensitivity towards the phenomena connected with the phases of the moon.

They follow the changes in the moon-phenomena with such close attention—I have already described their power of attention to you—that it actually alters their form. When, therefore, one follows the existence of a gnome, one receives quite a different impression at full moon from that one receives at new moon, and again at the intermediate phases.

At full moon the gnomes are ill at ease. Physical moonlight does not suit them, and at that time they thrust the whole feeling of their being outwards. They circumscribe themselves, as it were, with a spiritual skin. At full moon they press the feeling of their existence towards the boundary of their body. And in full moonlight, if one has imaginative perception for such things, they really appear like little shining, mail-clad knights. They are clad in a kind of spiritual armour and this it is which presses outwards in their skin to arm them against the moonlight which so displeases them. But when the time of new moon approaches the gnome becomes transparent, wonderful to see, inwardly irradiated with a glittering play of colours. One sees within him, as it were, the processes of a whole world. It is as though one were to look into the human brain, not as an anatomist investigating the fabric of the cells, but as one who perceives inside the brain the shimmering and sparkling of the thoughts. That is how these transparent little folk, the gnomes, appear to one, its though the play of thoughts is revealed within them. It is just at new moon that the gnomes are so particularly interesting, for each of them bears a whole world within himself; and one can say that within this world there actually lies the mystery of the moon.

If one unveils it, this moon-mystery, one comes upon truly remarkable discoveries, for one reaches the conclusion that at the present time the moon is continually approaching nearer—naturally you must not take this in a crude way, as though the moon would collide with the earth—but each year it does in fact come somewhat nearer. Each year the moon is actually nearer the earth. One recognises this from the ever more vigorous play of the moon-forces in the gnome-world during the time of the new moon. And to this coming nearer of the moon the attentiveness of these goblins is quite specially directed; for it is in producing results from the way in which the moon affects them that they see their chief mission in the universe. They await with intense expectation the epoch when the moon will again unite with the earth; and they assemble all their forces in order to be armed in readiness for the epoch when the moon will have united with the earth, for they will then use the moon substance gradually to disperse the earth, as far as its outer substance is concerned, into the universe. Its substance must pass away.

Because they hold this task in view these kobolds or gnomes feel themselves to be of quite special importance, for they gather together the most varied experiences from the whole of earth-existence, and they hold themselves in readiness, when all earthly substance will have been dispersed into the universe,—after the transition to the Jupiter-evolution—to preserve what is good in the structure of the earth in order to incorporate this in Jupiter as a kind of bony support.

You see, when one looks at this process from the aspect of the gnomes, one gains a first stimulus, a first capacity, to picture how our earth would appear if all the water were taken away from it. Just consider how, in the western hemisphere, everything is orientated from north to south, and how, in the eastern hemisphere, everything is orientated from east to west. Thus, if you were to do away with all the water, you would get in America, with its mountains and what lies under the sea, something which proceeds from north to south; and looking at Europe you would correspondingly find that, in the eastern hemisphere, the chain of the Alps, the Carpathians and so on, runs in the east-west direction. You would get something like the structure of the cross in the earth.

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When one gains insight into this, one receives the impression that this is really the united gnome-world of the old Moon. The predecessors of our Earth-gnomes, the Moon-gnomes, gathered together their Moon-experiences and from them fashioned this structure, this firm structure of the solid fabric of the Earth, so that our solid Earth-structure actually arose from the experiences of the gnomes of the old Moon.

These are the things which reveal themselves in regard to the gnome-world. Through them the gnomes acquire an interesting, an extraordinarily interesting relationship to the whole evolution of the universe. They always carry over the firm element of a preceding stage into the stage which follows. They are the preservers in evolution of the continuity of the firm structure, and thus they preserve the firm structure from one world-body to another. It belongs to the most interesting of studies to approach the super-sensible world from the aspect of these spiritual beings and to observe their special task, for it is through this that one first gains an impression of how every kind of being existing in the world shares in the task of working upon the whole formation of the world.

Now let us pass over from the gnomes to the undines, the water-beings. Here a very remarkable picture presents itself. These beings have not the need for life that human beings have, neither have they the need for life that the animals have even though instinctively, but one could almost say that the undines, as also the sylphs, have rather a need for death. In a cosmic way they are really like the flying creature which casts itself into the flame. They only feel their life to be truly theirs when they die. This is extraordinarily interesting. Here on the physical earth everything desires to live, for all that has life-force in it is prized. It is the living, sprouting life that is valued. But once we have crossed the threshold, all these beings say to us that it is death which is really the true beginning of life. This can be felt by these beings. Let us take the undines. You know, perhaps, that sailors who travel a great deal on the sea find that in July, August and September—further to the west this is already the case in June—the Baltic Sea makes a peculiar impression, and they say that the sea is beginning to blossom. It becomes, as it were, productive; but it produces just those things which decay in the sea. The process of decay in the sea makes itself felt; it imparts to the sea a peculiar putrefactive smell.

All this, however, is different for the undines. It causes them no unpleasant sensations; but when the millions and millions of water-creatures which perish in the sea enter into the state of decomposition the sea becomes for the undines the most wonderful phosphorescent play of colours. It shines and glitters with every possible colour. Especially does the sea glitter for them, inwardly and outwardly, in every shade of blue, violet and green. The whole process of decomposition in the sea becomes a glimmering and gleaming of the darker colours up to the green. But these colours are realities for the undines, and one can see how, in this play of colours in the sea, they absorb the colours into themselves. They draw these colours into their own bodily nature. They become like them, they themselves become phosphorescent. And as they absorb the play of colours, as they themselves become phosphorescent, there arises in the undines something like a longing, an immense longing to rise upwards, to soar upwards. Upwards they soar, led by this longing, and with this longing they offer themselves to the beings of the higher hierarchies—to the angels, archangels and so on—as earthly sustenance; and in this sacrifice they find their bliss. Then within the higher hierarchies they live on further.

And thus we see the remarkable fact that each year with the return of early spring these beings evolve upwards from unfathomable depths. There they take part in the life of the earth by working on the plant-kingdom in the way I have described. Then, however, they pour themselves, as it were, into the water, and take up by means of their own bodily nature the phosphorescence of the water, the element of decomposition, and bear it upwards with an intensity of longing. Then in a vast, in a magnificent cosmic picture, one sees how, emanating from earthly water, the colours which are carried upwards by the undines and which have spiritual substantiality, provide the higher hierarchies with their sustenance, how the earth becomes the source of nourishment in that the very essence of the undines' longing is to let themselves be consumed by the higher beings. There they live on further; there they enter into their eternity. Thus every year there is a continual upstreaming of these undines, whose inner nature is formed out of the earthly sphere, and who radiate upwards, filled with the longing to offer themselves as nourishment to the higher beings.

And now let us proceed to the sylphs. In the course of the year we find the dying birds. I described to you how these dying birds possess spiritualized substance, and how they desire to give this spiritualized substance over to the higher worlds in order to release it from the earth. But here an intermediary is needed. And these intermediaries are the sylphs. It is a fact that through the dying bird-world the air is continually being filled with astrality. This astrality is of a lower order, but it is nevertheless astrality; it is astral substance. In this astrality flutter—or hover might be a better word—in this astrality hover the sylphs. They take up what comes from the dying bird-world, and carry it, again with a feeling of longing, up into the heights, only desiring to be inhaled by the beings of the higher hierarchies. They offer themselves as that which supplies breathing-existence to the higher hierarchies. Again a magnificent spectacle. With the dying bird-world, this astral, inwardly radiant substance is seen to pass over into the air. The sylphs flash like blue lightning through the air, and into their blue lightning, which assumes first greener, then redder tones, they absorb this astrality which comes from the bird-world, and dart upwards like upward-flashing lightning. And if one follows this beyond the boundaries of space, it becomes what is inhaled by the beings of the higher hierarchies.

Thus one can say: The gnomes carry one world over into another in regard to its structure. They progress, as it were in a direction—the expression is only used as a comparison—which is horizontal with evolution. The other beings—the undines, the sylphs—carry upwards what they experience as bliss in yielding themselves up to death, in being consumed, in being inhaled. There they continue to live within the higher hierarchies; within them they experience their eternity.

And when we pass over to the fire-beings, only think how the dust on the butterfly's wings seems to dissolve into nothing with the death of the butterfly. But it does not really dissolve into nothing. What is shed as dust from the butterfly's wings is the most highly spiritualized matter. And all this passes over like microscopic comets into the warmth-ether which surrounds the earth, each single particle of dust passes like a microscopic comet into the warmth-ether of the earth. When in the course of the year the butterfly-world approaches its end, all this becomes glittering and shimmering, an inner glittering and shimmering. And into this glittering and shimmering the fire-beings pour themselves; they absorb it. There it continues to glitter and shimmer, and they, too, get a feeling of longing. They bear what they have thus absorbed up into the heights. And now one sees—I have already described this to you from another aspect—how what the fire-beings carry outwards from the butterfly's wings shines forth into world-space. But it does not only shine forth; it streams forth. And it is this which provides the particular view of the earth, which is perceived by the higher hierarchies. The beings of the higher hierarchies gaze upon the earth, and what they principally see is this butterfly-and-insect-existence which has been carried outwards by the fire-beings; and the fire-beings find their highest ecstasy in the realization that it is they who present themselves before the spiritual eyes of the higher hierarchies. They find their highest bliss in being beheld by the gaze, by the spiritual eyes, of the higher hierarchies, in being absorbed into them. They strive upwards towards these beings and carry to them the knowledge of the earth.

Thus we see how these elemental beings are the intermediaries between the earth and the spirit-cosmos. We see this drama of the phosphorescent uprising of the undines, which pass away in the sea of light and flame of the higher hierarchies as their sustenance; we see the up-flashing of the greenish-reddish lightning, which is in-breathed there where the earth continually passes over into the eternal, the eternal survival of the fire-beings, whose activity never ceases. For whereas, here on earth, it is particularly at a certain time of the year that butterflies die, the fire-beings see to it that what it is their task to look to is poured out into the universe throughout the entire year. Thus the earth is as though cloaked in a mantle of fire. Seen from outside the earth appears fiery. But everything is brought about by beings who see the things of the earth quite differently from how man sees them. As already mentioned, man's experience of the earth is of a hard substance upon which he walks about and stands. For the gnomes it is a transparent globe, a hollow body. For the undines water is something in which they perceive the phosphorizing process, which they can take into themselves and feel as their life-element. Sylphs see in the astrality of the air, which emanates from dying birds, that which makes their lightning flashes more vivid than they would otherwise be, for in itself the lightning of these sylphs is dull and bluish. And then again the disintegration of butterfly existence is something which continually envelops the earth as though with a sheath of fire. When this is beheld it is as though the earth were surrounded by a wonderful fiery painting; and, on the other side, when one looks upwards from the earth, one beholds these lightning flashes, these phosphorescent and evanescent undines. All this makes us say: Here on earth the elemental nature-spirits live and weave; they strive upwards and pass away in the fire-mantle of the earth. In reality, however, they do not pass away, but there they find their eternal existence by passing over into the beings of the higher hierarchies.

All this, however, which at first appears like a wonderful world-picture is the expression of what happens on earth, for initially it is all played out upon the earth. We human beings are always present in what is there taking place; and the fact is—even if in his ordinary consciousness man is at first incapable of grasping what surrounds him—that every night we are involved in the weaving and working of these beings, that we ourselves take part as ego and as astral body in what these beings are carrying out.

But it is the gnomes especially which really find it quite an entertainment to observe a person who is asleep, not the physical body in bed, but the person who is outside his physical body in his astral body and ego, for what the gnome sees is someone who thinks in the spirit but does not know it. He does not know that his thoughts live in the spiritual. And again for the undines it is inexplicable that man knows himself so little; likewise with the sylphs, and likewise with the fire-beings.

On the physical plane, you see, it is certainly often unpleasant to have gnats and the like buzzing around one at night. But the spiritual man, the ego and astral body—at night these are surrounded and woven about by elemental beings; and this being surrounded and woven about is a constant admonition to man to give an impetus to his consciousness in order to know more about the world.

Now, therefore, I can try to give you an idea of what these beings—gnomes, undines, sylphs and fire-beings—mean with their buzzing about, of what happens when we begin to hear what amuses them in us, and of what they would have us do when they admonish us to give a forward impetus to our consciousness. Yes, you see, here come the gnomes and speak somewhat as follows:

You dream your self,
And shun awakening.

The gnomes know that man possesses his ego as though in a dream, that he must first awaken in order to arrive at his true ego. They see this quite clearly, and call to him in his sleep:

You dream your self

—they mean during the day—

And shun awakening.

Then there sounds forth from the undines:

You think the deeds of angels

Man does not know that his thoughts are really with the angels

You think the deeds of Angels
And know it not.

And from the sylphs there sounds to sleeping man:

Creative Might shines to you,
You divine it not.
You feel its strength

—the strength of Creative Might—

And live it not.

Such approximately are the words of the sylphs, the words of the undines, the words of the gnomes.

The words of the fire-beings:

Divine Will offers you strength,
You accept it not.
With its strength you will,

—with the strength of Divine Will—

Yet thrust it from you.

The aim of all these admonitions is to give man a forward impetus in regard to his consciousness. These beings, which do not enter into physical existence, wish man to make a move onward with his consciousness, so that he, too, may participate in their world.

And when one has thus entered into what these beings have to say to man, one also gradually understands how they give expression to their own nature, somewhat in this way:

The gnomes:

I maintain the life-force in the root,
It creates for me my body's form.

The undines:

I bestir the water's power of growth,
It forms for me substance of life.

The sylphs:

I quaff the airy force of life,
It fills me with the power of being.

And the fire-beings—there it is very difficult to find any kind of earthly words for what they do, because their sphere is far removed from earthly life and earthly activity.

Fire-beings:

I consume¹ the striving power of fire,
Into soul-spirit it releases me.

You see, I have endeavoured to the best of my ability to give you an idea of how these beings of the elemental kingdom characterize themselves; and of the admonitions which they impart to man. But they are not so unfriendly to man as only to suggest to him what is negative in its nature, but pithy and positive sayings also proceed from them. And man experiences these sayings as being of immense, of gigantic import. In such matters as these you must acquire a sense for whether a saying is uttered merely in human words, however beautiful they may be, or whether it sounds forth as though cosmically from the whole mighty chorus of the gnomes. It is the whole manner of its arising which brings about the difference. And when man hearkens to the gnomes after the admonitions which I have written down have been imparted to him, then there sounds towards him from the massed chorus of the gnomes:

Strive to awaken.

Here the significance is the mighty moral impression created by such words when they stream through the universe, arising from the massed chorus of infinitely many single voices.

And from the undine chorus resounds:

Think in the spirit.

With the chorus of sylphs things are not so simple. When the gnomes appear like shining armoured knights in full moonlight there resounds from them as though from earth-depths:

Strive to awaken.

When the undines soar upwards filled with the longing to be consumed, then in this upsoaring there sounds back to the earth:

Think in the Spirit.

But for the sylphs, in that, up above, they allow themselves to be inhaled, disappearing in bluish-reddish-greenish lightning into the world-light, then, as they flash into the light and therein disappear, from the heights there sounds down from them:

Live creatively breathing existence.

And as in fiery anger—but anger which is not felt to be annihilating, but rather as something which man must receive from the cosmos—as in fiery but at the same time enthusiastic anger, the fire-beings carry what is theirs into the fire-mantle of the earth, their words resound. Here the sound is not like that of single voices massed together, but from the whole circumference there resounds as with a mighty voice of thunder:

Receive in love the Will-Force of the Gods.

Naturally, one can turn one's attention away from all this; then one does not perceive it. Whether or no man does perceive such things depends upon his own free decision. But when man does perceive them he knows that they are an integral part of cosmic existence, that something actually occurs in that gnomes, undines, sylphs and fire-beings unfold their evolution in the way described. And the gnomes are not only present for man in the way I have already portrayed, but they are there to let their world-words sound forth from the earth, the undines to let their world-words soar upwards, the sylphs theirs from above, the fire-beings theirs like a chorus, like the massing of a mighty uplifting of voices.

Yes, this is how it could appear when transposed into words. But these words belong to the Word of worlds, and even though we do not hear them with ordinary consciousness, these words are yet not without significance for mankind. For the primeval idea which had its source in instinctive clairvoyance, that the world was born out of the Word, is indeed a profound truth, but the world-word is not some collection of syllables gathered from here or there; the world-word is what sounds forth from countless, countless beings. Countless, countless beings have something to say in the totality of the world, and the world-word sounds forth from the concordance of these countless beings. It is not the general abstract truth that the world is born out of the Word that can bring this to us in its fullness. One thing alone can do this, namely that we gradually arrive at a concrete understanding of how the world-word in all its different nuances is composed of the voices of individual beings, so that these different nuances contribute their sound, their utterance, to the great world-harmony, the mighty world-melody, in the Word's act of creation.

When the gnome-chorus allows its “Strive to awaken” to sound forth, this—only transformed into gnome-language—is the force which is active in bringing about the human bony system, the system of movement in general.

When the undines utter “Think in the spirit”, they utter—transposed into the undine-sphere—what pours itself as world-word into man in order to give form to the organs of digestion.

When the sylphs, as they are breathed in, allow their “Live creatively breathing existence” to stream downwards, there penetrates into man, weaving and pulsating through him, the force which endows him with the organs of the rhythmic system.

And if one attends to what sounds inwardly—in the manner of the fire-beings—from the fire-mantle of the world, then one finds that this sounding manifests as image or reflection. It streams in from the fire-mantle—this sounding force of the word. And every nerve system of every man, every head I would add, is a miniature image of what-translated into the language of the fire-beings—rings out as: “Receive in love the Will-Power of the Gods”. This saying, “Receive in love the Will-Power of the Gods”, this is what is active in the highest substance of the world. And when man is experiencing his development in the life between death and a new birth, this it is which transforms what he brought with him through the gate of death into what will later become the human organs of the nerves and senses. So we have:

System of movement

Chorus of gnomes: Strive to awaken

Metabolic organization

Undines: Think in the Spirit

Rhythmic system

Sylphs: Live creatively breathing existence.

Nerve-senses system

Fire-beings: Receive in love the Will-Power of the Gods.

Thus you see that what lies beyond the threshold is akin to our own nature, you see how it leads us into the creative divine forces, into what lives and works in all forms of existence. And when one calls to mind what an earlier epoch divined, and is expressed in the words:

The power of life, the seeds behold;
Turn thee away from words' cramped mould.²

—one is impelled to say that all this must become actuality in the further course of the development of mankind. We cramp all knowledge into words if we have no insight into the germinating forces which build up the human being in the most varied ways.

We can therefore say that the system of movement, the metabolic system, the rhythmic system, the system of nerves and senses merge into a unity in that they resound in harmony. For there sounds upwards from below: “Strive to awaken”; “Think in the Spirit”—and from above downwards, mingling with the upward-striving words, “Live creatively breathing existence”; “Receive in love the Will-Power of the Gods”.

This “Receive in love the Will-Power of the Gods” is the calm creative element in the head. Then what strives from below upwards in “Think in the Spirit”, from above downwards in “Live creatively breathing existence”, in their combined activity is what so works and weaves that it creates an image of the way in which human breathing passes over in a rhythmical way into the activity of the blood. And what implants into us the instruments of the senses, this is what streams from above downwards in “Receive in love the Will-Power of the Gods”. But what works in our walking, in our standing, in our moving of the arms and hands, everything in fact which brings man into the manifestation of his element of will, this sounds forth in “Strive to awaken”.

Thus you see how man is a symphony of that world-word which can be interpreted on its lowest level in the way I have presented it to you. Then this world-word ascends to the higher hierarchies, whose task it is to unfold other aspects of this world-word in order that the cosmos may arise and develop. But that which has, as it were, been uttered as a call into the world by these elemental beings is the final reverberation of that creative, upbuilding, form-giving world-word which lies at the base of all activity and all existence.

Gnomes:

You dream your Self,
And shun awakening.

I maintain the life-force in the root,
It creates for me my body's form.

Undines:

You think the deeds of Angels
And know it not.

I bestir the water's power of growth,
It forms for me substance of life.

Sylphs:

Creative might shines to you,
You divine it not;
You feel its strength
And live it not.

I quaff the airy force of life,
It fills me with the power of being.

Fire-beings:

Divine Will offers you strength,
You accept it not.
With its strength you will,
Yet thrust it off from you.

I consume the striving power of fire,
Into soul-spirit it releases me.

Chorus of gnomes: Strive to awaken!
Undines: Think in the Spirit!
Sylphs: Live creatively breathing existence!
Fire-beings: Receive in love the Will-Power of the Gods!

GNOMEN

Du träumst dich selbst,
Und meidest das Erwachen.

Ich halte die Wurzelwesenkraft,
Sie schaffet mir den Formenleib.

UNDINEN

Du denkst die Engelwerke
Und weisst es nicht.

Ich bewege die Wasserwachtumskraft,
Sie bildet mir den Lebensstoff.

SYLPHEN

Dir leuchtet die Schöpfermacht,
Du ahnst es nicht;
Du fühlest ihre Kraft
Und lebst sie nicht.

Ich schlürfe die luft'ge Lebekraft,
Sie füllet mich mit Seinsgewalt.

FEUERWESEN

Dir krafter Götterwille,
Du empfangst ihn nicht.
Du willst mit seiner Kraft,
Und stosset ihn von dir.

Ich däue die Feuer strebekraft,
Sie erlöst mich in Seelengeistigkeit.

GNOMENCHOR: Erstrebe zu wachen
UNDINEN: Denke in Geiste
SYLPHEN: Lebe schaffend atmendes Dasein
FEUERWESEN: Empfange liebend Götterwillenskraft.

• 1. Here Rudolf Steiner coins a word from verdauen, to digest: däuen—ich däue, to express, not ordinary digestion, but a fiery consuming process.
• 2. Goethe: Faust, Part I, Scene I.

In various and complicated ways, we have already seen that the human being can only be understood within the context of the entire universe, out of the whole cosmos. Today we will consider this relationship of the human being to the cosmos from a rather simpler standpoint in order to bring the subject to a certain culmination in later lectures.

The most immediate part of the cosmos surrounding us is, to begin with, what appears to us as the physical world. But this physical world actually comes to meet us as the mineral kingdom, at least it confronts us only there in its intrinsic, primal form. Considering the mineral kingdom in the wider sense to include water, air, the phenomena of warmth and the warmth ether, we can study within the mineral kingdom the forces and the essential being of the physical world. This physical world manifests its workings, for instance, in gravity and in magnetic and chemical phenomena. In reality we can only study the physical world within the mineral kingdom. As soon as we come to the plant kingdom, the ideas and concepts we have formed for the physical world are no longer adequate. In modern times no one has felt this truth as intensely as Goethe.¹⁵ As a relatively young man he became acquainted with the plant world from a scientific point of view and sensed immediately that the plant world must be understood with a very different kind of thought and observation than is applicable to the physical world. He encountered the science of plants in the form developed by Linnaeus.¹⁶ This great Swedish naturalist developed botany by observing, above all, the external and minute forms to be found in the individual species and genera. Following these forms he evolved a system in which plants with similar structural characteristics are grouped into genera, so that the various genera and species stand next to each other in the same way as the objects of the mineral kingdom are organized. Goethe was repelled by this aspect of the Linnaean system, by this grouping of individual plant forms. This, said Goethe to himself, is how one observes the minerals and everything of a mineral nature. A different kind of perception must be used for plants. In the case of plants, said Goethe, one would have to proceed in the following way: Here, let us say, is a plant which develops roots, then a stem, then leaves on the stem, and so forth (drawing 1). But it does not always have to be that way. For example, Goethe said to himself, it could be like this (drawing 2):

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Here is the root—but the force that in the first plant (drawing 1) began to develop right in the root is held back here (drawing 2), still enclosed in itself, and therefore does not develop a slender stem that immediately unfolds its leaves but a thick bulbous stem instead. In this way the forces of the leaves go into the thick stem structure and very little remains over to start new leaves or, with time, blossoms. Or again, it may be that a plant develops its roots very sparingly; some of the forces of the roots are left. Such a development would look like this (drawing 3):

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Then there would be few stalk and leaf starts developing from the plant. All these examples are, however, inwardly the same. In one case the stem is slender and the leaves strongly developed (drawing 1); in another (drawing 2), the stem becomes bulbous and the leaves grow sparingly. The basic idea is the same in all the plants but the idea must be kept inwardly mobile in order to be able to move from one form to the other. Here I must create this form: weak stem, distinct leaves, concentrated leaf force (drawing 1). With the same idea I get a second form: concentrated root force (drawing 2). And again with the same idea I find another, a third form. And so I must create a flexible, mobile concept, through which the whole system of plants becomes a unity.

Whereas Linnaeus set the different forms side by side and observed them as he would observe mineral forms, Goethe, by means of mobile ideas, wanted to grasp the whole system of plant growth as a unity—so that he slipped out of one plant form, as it were, into another form by metamorphosing the idea itself. This kind of observation with mobile ideas was, in Goethe, doubtless the initial impulse toward an imaginative way of observing. Thus we may say that when Goethe approached the system of Linnaeus, he felt that the usual object-oriented way of knowing, although very useful when applied to the physical world of the mineral kingdom, was not adequate for the study of plant life. Confronted with the Linnaean system he felt the necessity for an imaginative means of observation.

In other words, Goethe said to himself: When I look at a plant it is not the physical that I see or, at any rate, that I should see; in a manner of speaking, the physical has become invisible, and I must grasp what I see with ideas very different from those applicable to the mineral kingdom. It is extraordinarily important for us to appreciate this distinction. If we see it in the right way we can say that in the mineral kingdom nature is outwardly visible all around us, while in the plant kingdom physical nature has become invisible. Of course, gravity and all the other forces of physical nature are still at work in the plant kingdom; but they have become invisible while a higher nature has become visible—a higher nature that is inwardly mobile all the time, inwardly alive. What is really visible in the plant is the etheric nature. And we are wrong if we say that the physical body of the plant is visible. The physical body of the plant has actually become invisible. What we see is the etheric form.

How then does the visible part of the plant really come into being? If you have a physical body, for instance, a quartz crystal, you can see the physical in an unmediated way. But with a plant you do not really see the physical, you see the etheric form. This etheric form is filled out with physical matter; physical substances live within it. When the plant loses its life and becomes carbon in the earth you see how the substance of physical carbon remains. It is contained in the plant. We can say, then, that the plant is filled out with the physical but dissolves the physical through the etheric. The etheric is what is actually visible in the plant form. The physical is invisible.

Thus the physical becomes visible for us in the mineral world. In the world of the plants the physical has already become invisible, for what we see is really the etheric made visible through the agency of the physical. We would not, of course, see the plants with our ordinary eyes if the invisible etheric body did not carry within it little granules (an overly simplified and crude expression, to be sure) of physical matter. Through the physical the etheric form becomes visible to us; but this etheric form is what we are really seeing. The physical is, so to speak, only the means whereby we see the etheric. So that the etheric form of a plant is an example of an Imagination, but of an Imagination that is not directly visible in the spiritual world but only becomes visible through physical substances.

If you were to ask, what is an Imagination?—We could answer that the plants are all Imaginations, but as Imaginations they are visible only to imaginative consciousness. That they are also visible to the physical eye is due to the fact that they are filled with physical particles whereby the etheric is rendered visible in a physical way to the physical eye. But if we want to speak correctly we should never say that in the plant we are seeing something physical. In the plants we are seeing genuine Imaginations. We have Imaginations all around us in the forms of the plant world.

But if we now ascend from the world of plants to that of animals, it is no longer sufficient for us to turn to the etheric. Here we must go a step further. In a sense we can say of the plant that it nullifies the physical and makes manifest the being of the etheric.

Plant: nullifies the physical and manifests the being of the etheric.

But when we ascend to the animal, we are not allowed to hold onto the etheric; we must imagine the animal form with the etheric now also nullified. Thus we can say that the animal nullifies the physical (the plant does this too) and also nullifies the etheric: the animal manifests that which can assert itself when the etheric is nullified. When the physical is nullified by the plant the etheric can assert itself. If then the etheric too, is only a filling, granules (again, a crude expression), then the astral, which is not within the world of ordinary space but works in ordinary space, can make its being manifest. Therefore we must say that in the animal the being of the astral is made manifest.

Animal: nullifies the physical, nullifies the etheric, and manifests the being of the astral.

Goethe strove with all his power to acquire mobile ideas, mobile concepts, in order to behold this fluctuating life in the world of the plants. In the plants the etheric is before us because the plant, as it were, drives the etheric out onto the surface. The etheric lives in the form of the plant. But in animals we must recognize the existence of something that is not driven to the surface. The very fact that a plant must remain at the place where it has grown shows that there is nothing in the plant that does not come to the surface and make itself visible. The animal moves about freely. There is something in the animal that does not come to the surface and become visible. This is the astral in the animal, something which cannot be grasped by merely making our ideas mobile, as I explained previously, by merely showing how we move from form to form in the idea itself. This does not suffice for the astral. If we want to understand the astral we must go further and say that something enters into the etheric and is then able, from within outward, to enlarge the form—for example, to make the form nodular or tuberous. In the plant you must always look outside for the cause of the variation in form, for the reasons why the form changes. You must be flexible with your idea. But the merely mobile is not enough to comprehend the animal. To comprehend the animal you have to bring something else into your concepts. If you want to understand how the conceptual activity appropriate for understanding animals must differ from that for plants, then you need more than a mobile concept capable of assuming different forms; the concept itself must receive something inwardly, must take into itself something that it does not contain of itself. This something could be called Inspiration in the forming of concepts. In the organic activity that takes place below our breathing we remain in the activity, so to speak, within ourselves. But when we breathe in, we receive the air from outside; so too if we would comprehend the animal we not only need to have mobile concepts but we must take into these mobile concepts something from the “outside.”

Let me explain the difference in another way. If we really want to understand the plant, then we can remain standing still, as it were; we can regard ourselves, even in thought, as stationary beings. And even if we were to remain stationary our whole life long we would still be able to make our concepts mobile enough to grasp the most varied forms in the plant world. But we could never form the idea, the concept of an animal, if we ourselves could not move about. We must be able to move around ourselves if we want to form the concept of an animal. And why?

When you transform the concept of a plant (drawing 1) into a second concept (drawing 2) then you yourself have transformed the concept. But if you then begin running, your concept becomes different through the very act of your running; you yourself must bring life into the concept. That infusion of life is what makes a merely imagined concept into an inspired concept. When it is a plant that is concerned, you can picture yourself inwardly at rest and merely changing the concepts. But if you want to think a true concept of an animal (most people do not like to do this at all because the concept must become inwardly alive; it wriggles within) then you must take the Inspiration, the inner liveliness, into yourself, it is not enough to externally weave sense perceptions from form to form. You cannot think an animal in its totality without taking this inner liveliness into the concept.

This conception of the animal was something which Goethe did not achieve. He did reach the point of being able to say that the plant world is a sum total of concepts, of Imaginations. But with the animals something has to be brought into the concept; with the animal we ourselves have to make the concept inwardly alive. In the case of a plant the Imagination is not itself actually living. This can be seen from the fact that as the plant stands in the ground and grows, its form changes only as the result of external stimuli, and not because of any inner activity. But the animal is, in a manner of speaking, the moving, living concept; with the animal we have to bring in Inspiration, and only through Inspiration can we penetrate to the astral.

When, finally, we ascend to the human being we have to say that he nullifies the physical, the etheric, and the astral and makes the being of the I manifest.

Humanity: nullifies the physical, nullifies the etheric, nullifies the astral, and manifests the being of the I.

With an animal we must say that what we see is really not the physical but a physically appearing Inspiration. This is the reason why, when the inspiration or breathing of a person is disturbed in some way it very easily assumes an animal form. Try sometime to remember some of the figures that appear in nightmares. Very many of them appear in animal forms. Animal forms are forms filled with Inspirations.

The human I we can only grasp through Intuition. Truly, in reality, the human I can only be grasped through Intuition. In the animal we see Inspiration; in the human being we actually see the I, the Intuition. We speak falsely when we say that we see the physical body of an animal. We do not see the physical body at all. It has been dissolved away, nullified, it merely makes the Inspiration visible to us; and the etheric body has likewise been dissolved away, nullified. With an animal we are actually seeing the astral body externally by means of the physical and the etheric. And with the human being we perceive the I or ego. What we actually see there before us is not the physical body, for it is invisible—and so too are the etheric body and the astral body. What we see in a human being is the I externally formed, formed in a physical way. And this is why people appear to visual, external perception in their flesh color—a color found nowhere else, just as the I is not found in any other being. Therefore, if we want to express ourselves correctly, we should say that we can only completely comprehend the human being when we think of him as consisting of physical body, etheric body, astral body, and the I. What we see before us is the I, while invisibly within are astral body, etheric body, and physical body.

Now, we really only comprehend the human being if we consider the matter a little more closely. What we see to begin with is merely the “outside” of the I. But the I is perceptible in its true form only inwardly, only through Intuition. But something of this I is also noticed by the human being in his ordinary, conscious life—that is, in his abstract thoughts which the animal does not have because it does not have an I. The animal does not have the ability to abstract thoughts because it does not have an I. Therefore, we can say that in the human form and figure we see externally the earthly incarnation of the I; and when we experience ourselves from within, in our abstract thoughts, there we have the I. But they are merely thoughts; they are pictures, not realities.

If now we consider the astral body, which is present although nullified, we come to the member that cannot be seen externally but that we can see if we look at a person in movement and out of their movements begin to understand their form. Here we need to practice the following kind of observation: Think of a small, dwarflike, thickset person who walks about on short legs. You will understand his movement if you observe his stout legs, which he thrusts forward like little pillars. A tall, lanky man with very long legs will move very differently. Observing in this way you will see unity between movement and form. You can train yourself to observe this unity in other aspects of human movement and form. For example, a man with a forehead sloping backward and a very prominent chin moves his head differently than someone with a receding chin and a strikingly projecting forehead. Everywhere you will see a connection between the form and movement of a human being if you simply observe him as he stands before you and get an impression of his flesh, of its color, and of how he holds himself when in repose. You are observing his I when you watch what passes over from his form into his movements and back again into his form.

Study the human hand sometime. How differently people with long or short fingers handle their tools. Movement passes over into form, form into movement. Here you are visualizing, as it were, a shadow of the astral body expressed through external, physical means. But, you see, as I am describing it to you now, it is a primitive inspiration. Most people do not think of observing people who walk about, as, for example, Fichte walked the streets of Jena.¹⁷ Anyone who saw Fichte walking through the streets of Jena could also have sensed the movement and the formative process which were in his speech organs and which came to expression particularly when he wanted his words to carry conviction although they were in his speech organs all the time. Inspiration, at least in an elementary form, is required in order to see this.

But when we see from within what we have thus seen from without, which I have told you is perceptible by means of a primitive kind of inspiration, what we find is, in essence, the human life of fantasy permeated with feeling. It is the realm where abstract thoughts are inwardly experienced. Memory pictures, too, when they arise, live in this element.

Seen from without the I expresses itself, for example, in the flesh color but also in other forms, for example, in the countenance. Otherwise we would never be able to speak of a physiognomy. If, for example, the corners of one's mouth droop when one's face is in repose, this is definitely connected karmically with the configuration of one's I in this incarnation. Seen from the inside, however, abstract thoughts are present here. The astral body reveals itself externally in the character of the movements, inwardly in fantasy or in the pictures of fantasy that appear to the human being. The astral body itself more or less avoids observation, the etheric body still more so.

The etheric body is really not visible from outside, or at most only becomes visible in physical manifestation in very exceptional cases. It can, however, become externally visible when a person sweats—when a person sweats the etheric body becomes visible outwardly. But you see, Imagination is required in order to relate the process of sweating to the whole human being. Paracelsus¹⁸ was one who made this connection. For him, not only the manner but the substance of the sweat differed in individual human beings. For Paracelsus, the whole human being—the etheric nature of the entire human being—was expressed in this way. Generally speaking, then, there is very little external expression of the etheric. Inwardly, on the other hand, it is experienced all the more, namely in feeling. The whole life of feeling, inwardly experienced, is what is living in the etheric body when this body is active from within, so that one experiences it from within. The life of feeling is always accompanied by inner secretion. To observation of the etheric body in the human being it appears that the liver, for instance, sweats, that the stomach sweats—that every organ sweats and secretes. The etheric life of the human being lives in this process of inner secretion. Around the liver, around the heart, there is a cloud of sweat, all is enveloped in mist and cloud. This needs to be understood imaginatively. When Paracelsus spoke about the sweat of the human being he did not say that it is only on the surface. He said rather that sweat permeates the whole human being, that it is his etheric body that is seen when the physical is allowed to fall away from sight. This inner experience of the etheric body is, as I have said, the life of feeling.

And the external experience of the physical body—this, too, is by no means immediately perceptible. True, we become aware of the physical part of human corporeality when, for example, we take a child into our arms. It is heavy, just as a stone is heavy. That is a physical experience; we perceive something which belongs to the physical world. If someone gives us a box on the ears there is, apart from the moral experience, a physical experience, too—a blow, an impact. But as something physical it is actually only an elastic blow, as when one billiard ball impacts another. The physical element must always be kept separate from the other, the moral element. But if we go on to perceive this physical element inwardly, in the same way we inwardly perceive the external manifestation of the life of feeling, then in the merely physical processes we experience inwardly the human will. The human will is what brings the human being together with the cosmos in a simple, straightforward way.

You see, when we look around us for Inspiration we find it in the forms of the animals. The manifold variety of animal forms is the basis for our perceptions in Inspiration. You will realize from this fact that when Inspirations are seen in their pure, original form, without being filled with physical corporeality, that these Inspirations can then represent something essentially higher than animals. And they can, too. But Inspirations that are present in the spiritual world in their pure state may also appear to us in animal-like forms.

In the times of the old atavistic clairvoyance people sought to portray in animal forms the Inspirations that came to them. The form of the sphinx, for example, was intended to create a picture of something that had been seen in Inspiration. We are dealing, therefore, with superhuman beings when we speak of animal forms in the purely spiritual world. During the days of atavistic clairvoyance—and this continued in the first four Christian centuries, in any case, still at the time of the mystery of Golgotha—it was no mere symbolism in the ordinary sense, but a genuine inner knowledge that caused men to portray, in the forms of animals, spiritual beings who were accessible to Inspiration.

It was in complete accordance with this practice when the Holy Spirit was portrayed in the form of a dove by those who had received Inspiration. How must we think of it today when the Holy Spirit is said to have appeared in the form of a dove? We must say to ourselves: Those people who spoke in this way were inspired, in the old atavistic sense. They saw him in this form as an Inspiration in that realm of pure spirit where the Holy Spirit revealed himself to them.

And how would the contemporaries of the mystery of Golgotha who were endowed with atavistic clairvoyance have characterized the Christ? Perhaps they had seen him outwardly as a man. To see him as a human being in the spiritual world they would have needed Intuition. And people who were able to see his I in the world of Intuition were not present at the time of the mystery of Golgotha. That was not possible for them. But they could still see him in atavistic Inspiration. They would, then, have used animal imagery, even to express Christ. “Behold the Lamb of God!” was true and correct language for that time. It is a language we must learn to understand if we are to grasp what Inspiration is, or to see, by means of Inspiration, what can become manifest in the spiritual world. “Behold the lamb of God!” It is important for us to recognize once again what is imaginative, what is inspired, and what is intuitive, and thereby to find our way into the language that echoes down to us from olden times.

In terms of the ancient powers of vision this way of language presents us with realities. But we must learn to express such realities in the way they were still expressed, for example, at the time of the mystery of Golgotha, and to feel that they are justified and natural. Only in this way will we be able to grasp the meaning of what was represented, for example, over in Asia as the winged cherubim, in Egypt as the sphinx, and what is presented to us as a dove and even as Christ, the Lamb. In ancient times Christ was again and again portrayed through Inspiration, or better said, through inspired Imagination.

• 15. Johann Wolfgang von Goethe (1749–1832), German poet and thinker. Published Metamorphosis of Plants in 1790; in this book he shows the leaf as the primeval organ of the plant out of which all other plant organs evolved.
• 16. Karl von Linne (Linnaeus) (1107–1778), Swedish naturalist, father of modern systematic botany.
• 17. Johann Gottlieb Fichte (1762–1814), German idealist philosopher. Important for the development of anthroposophy. See Rudolf Steiner: Truth and Science and The Riddle of Man.
• 18. Paracelsus (1493–1541), Renaissance alchemist, doctor, and philosopher. Cf. Rudolf Steiner: Mysticism at the Dawn of the Modern Age, Origins of Modern Science (Lecture Eight).

Yesterday I tried to show you how a simple way can be found to envisage the human being's relationships to the cosmos in terms of body, soul, and spirit. Through the way in which I concluded yesterday's lecture by building up to certain imaginative pictures, I wanted to draw attention to certain things. I wanted to show how in such an imaginative picture as that of Christ as the Lamb of God, inspired Imaginations are truly and correctly expressed. I wanted to show that in the times when such pictures were formed, when indeed they were voiced with complete understanding and used for the life of the human soul, a real consciousness was present of how the human being works upward from his ordinary consciousness to conscious experiences in his soul, experiences that connect him to the spiritual world. I have drawn your attention to the fact that in the first four Christian centuries what we could call the Christian teaching still carried the impression that it was everywhere based on a real perception of the spiritual, that even the secrets of Christianity were presented as they could actually be seen by those who had developed their soul life to a vision of the spiritual. After the fourth century A.D., understanding of direct expressions of the spiritual faded away from ordinary consciousness more and more. And with contact between the Germanic peoples from the north and the Latin and Greek peoples of the south during those early days of growth for Western culture we see how these difficulties of understanding constantly increased. We must be fully aware that in the times immediately following the fourth century, people still looked with reverent devotion at those imaginations from earlier times in which Christian views were presented. Tradition was revered, and so too were the pictures that had come down to posterity through tradition. But the progressing human spirit continued to take on new forms. Therefore, the human being was led to say: Yes, tradition has handed down to us pictures such as the dove for the Holy Spirit and the Lamb of God for Christ himself. But how are we to understand them? How do we come to understand them? And out of this impossibility, or rather, out of the faith that was born with the conviction of the impossibility of the human spirit's ever achieving perception of the spiritual worlds through its own powers, there arose the Scholastic doctrine that the human spirit can achieve knowledge of the sense world by its own power, can also reach conclusions directly derived from concepts of the sense world, but that the human being must simply accept as uncomprehended revelation what can be revealed to him of the super-sensible world.

But this, I would like to say, twofold form of faith in the human soul life did not develop without difficulties. On the one hand there was knowledge limited to the earthly, while on the other hand there was knowledge of the super-sensible attainable only through faith or belief. Nevertheless, it was always felt, although more or less dimly, that the human being's relationship to super-sensible knowledge could not be the same as it was in olden times. Concerning this feeling, people said to themselves in the first period after the fourth century: In a certain sense the super-sensible world can still be reached by the human soul, but it is not given to all to develop their souls to such a height; most people have to be content with simply accepting many of the old revelations.

As I said, people revered these old revelations so much that they did not wish to measure them against a standard of human knowledge that no longer reached up to them. At least, people did not believe that human knowledge was capable of rising to the level of revelation. The strict Scholastic doctrine concerning the division of human knowledge was actually only accepted gradually; indeed it was not until the tenth, eleventh, twelfth, and thirteenth centuries of the Middle Ages that this Scholastic tenet was fully admitted. Until that time there was still a certain wavering in peoples' minds: Could it be possible after all to raise this knowledge, which human beings could achieve at this late date, up to the level of what belongs to the super-sensible world?

The triumph of the Scholastic view meant that, in comparison with earlier times, a mighty revolution had taken place. You see, in earlier times, say, in the very first Christian centuries, if someone had struggled through to Christianity and then approached the mystery of divine providence, or the mystery of the transubstantiation of bread and wine into the body and blood of Christ, he would have said: This is difficult to understand, but there are people who can develop their souls so that they understand these things. He would have said: If I assume the omniscience of the Godhead, then this omniscient being must actually also know whether one human being is damned for all time or whether another will enter into blessedness. But this—such a person might have said—hardly seems to agree with the fact that people need not, inevitably, sin. And that if they sin they will then be damned; that if they do not sin they will not be damned; that no one will be damned if they do penance for a sin. One must say, therefore, that a person, through the way he or she conducts their life, can either make themselves into one of the damned through sin or into one of the blessed through sinlessness. But again, an omniscient God must already know whether an individual is destined for damnation or blessedness.

Such would have been the considerations of someone so confronted in the earliest Christian centuries. However, in these early Christian centuries that person would not have said: Therefore I must argue whether God foresees the damnation or the blessedness of a human being. He or she would rather have said: If I were initiated I would be able to understand that although an individual may or may not sin, God knows nevertheless who will be damned and who will be blessed. Thus would someone living in the first centuries of Christendom have spoken.

Similarly, if someone had told that person that through transubstantiation, through the celebration of the Eucharist, bread and wine are transformed into the body and blood of Christ, he would have said: I don't understand that but if I were initiated I would. For in olden times a person would have thought: What can be observed in the sense world are mere appearances; it is not reality: the reality lies behind, in the spiritual world. As long as one stands in the sense world, in this world of illusions, it is a contradiction to say that someone can either sin or not sin and that the omniscient God nevertheless knows in advance whether an individual will be damned or blessed. But as soon as someone enters the spiritual world it is no longer a contradiction. There one experiences how it can be that God, nevertheless, sees ahead. In the same way, a person would have said: In the physical world of sense it is contradictory to say that bread and wine—which in outward appearance remain the same—become the body and blood of Christ after the transubstantiation. But when we are initiated we will understand this, because then, in our soul lives we are within the spiritual world. Thus would people have spoken in olden times.

And then came the struggles in human souls. On the one hand the souls of human beings found themselves more and more separated, torn away from the spiritual world. The whole trend of culture was to grant authority to reason alone, and reason, of course, did not reach into the spiritual world. And out of these struggles developed all kinds of uncertainties concerning the super-sensible worlds. If we study the symptoms of history we can find the points at which such uncertainties enter the world quite starkly. I have often spoken of the Scottish monk Scotus Eriugena, who lived in France at the court of Charles the Bald during the ninth century.¹⁹ At court he was regarded as a veritable miracle of wisdom. Charles the Bald, and all those who thought as he did, turned to Scotus Eriugena in all matters of religion and also of science whenever they wanted a verdict. Now the way in which Scotus Eriugena stood opposed to the other monks of his time shows how fiercely the battle was then raging between reason, which felt itself limited to the world of sense, along with a few conclusions derived from that world, and the traditions that had been handed down from the spiritual world in the form of dogmas. Thus in the ninth century we see two personalities confronting one another: Scotus Eriugena and the monk Gottschalk,²⁰ who uncompromisingly asserted the doctrine that God has perfect foreknowledge of an individual's future damnation or blessedness. This teaching was gradually embodied in the formula: God has destined one portion of humanity for blessedness and another for damnation. The doctrine was formulated as Augustine himself had formulated it. Following his teaching of predestination, one part of humanity is destined for blessedness, another part for damnation.²¹ And the monk Gottschalk taught that it is indeed so: God has destined one portion of the human race for blessedness and another for damnation, but no portion is predestined for sin. Thus, for external understanding, Gottschalk was teaching a contradiction.

In the ninth century the strife was extraordinarily fierce. At a synod in Mainz, for instance, Gottschalk's writing was declared heretical, and he was scourged because of this teaching. However, although Gottschalk had been scourged and imprisoned on account of this doctrine he was able to claim that he had no other desire than to reaffirm the teaching of Augustine in its genuine form. Many French bishops and monks, in particular, realized that Gottschalk was not teaching anything other than what Augustine had already taught. And so a monk such as Gottschalk stood before the people of his time teaching from the traditions of the old mystery knowledge. However, those who now wished to understand everything with the dawning intellect were simply unable to understand and therefore contested his teaching. But there were others who adhered more to reverence for the old and were decidedly on the side of a theologian like Gottschalk.

It is extremely difficult for people today to understand that things like this could be the subject of bitter strife. When such teachings did not please parties with authority their author was publicly scourged and imprisoned even though he might be, and in this case was, eventually vindicated. For it was precisely the orthodox believers who ranged themselves on the side of Gottschalk, and his teaching remained the orthodox Catholic doctrine. Charles the Bald, because of his relationship to Scotus Eriugena, naturally turned to him for a verdict. Scotus Eriugena did not decide for Gottschalk's teaching but as follows: The Godhead is to be found in the evolution of mankind; evil can actually only appear to have existence—otherwise evil, too, would have to be found in God. Since God can only be the Good, evil must be a nothing; but a nothing cannot be anything with which human beings can be united. So Scotus Eriugena spoke out against the teaching of Gottschalk.

But the teaching of Scotus Eriugena, which was more or less the same as that of pantheists today, was in turn condemned by the orthodox Church and his writings were only later rediscovered. Everything reminiscent of his teaching was burned and he came to be regarded as the real heretic. When he made known the views he had explained to Charles the Bald, the adherents of Gottschalk—who were now again respected—declared: Scotus Eriugena is actually only a babbler who adorns himself with every kind of ornament of external science and who actually knows nothing at all about the inner mysteries of the super-sensible.

Another theologian wrote about the body and blood of Christ in De Corpore et Sanguine Domini.²² In this writing he said something that, for the initiates of old, had been an understandable teaching: that in actual fact bread and wine can be changed into the real body and the real blood of Christ. This writing, too, was laid before Charles the Bald. Scotus Eriugena did not write an actual refutation but in his works we have many a hint of the decision he reached, namely, that this, the orthodox Catholic teaching of the transubstantiation of bread and wine into the body and blood of Christ, must be modified because it is not understandable to the human mind. This was how Scotus Eriugena was able to express himself, even in his day.

In short, the conflict concerning the human soul's relationship to the super-sensible world raged fiercely in the ninth century, and it was exceedingly difficult for serious minds of that time to find their bearings. For Christian dogmas contained everywhere deposits, as it were, of ancient truths of initiation, but people were powerless to understand them. What had been uttered in external words was put to the test. These words could only have been intelligible to a soul that had developed itself up into the spiritual world. The external words were tested against that of which people at that time had become conscious as a result of the development of human reason. And the most intense battles ensued within the Christian life of Europe from the testing of that time.

And where were these inner experiences leading? They were tending in the direction of a duality entirely absent in former times. In earlier times the human being looked into the sense world and, as he looked, his faculties enabled him simultaneously to behold the spiritual pervading the phenomena of this sense world. He saw the spiritual along with the phenomena of the world of sense. The people of olden times certainly did not see bread and wine in the same way people in the ninth century A.D. saw them, that is, as being merely matter. In ancient times the material and spiritual were seen together. So, too, the people in olden times didn't have concepts and ideas as intellectual as those already possessed by people living in the ninth century. The thinness and abstraction of the concepts and ideas in the ninth century were not present earlier. What people experienced earlier as ideas and concepts was still such that concepts and ideas were like real objects with essential being. Concepts and ideas in olden times were not thin and abstract, but full of living reality, of objective being. I have told you how subjects such as grammar, rhetoric, dialectic, arithmetic, geometry, music, and astrology gradually became entirely abstract. In olden times the human being's relationship to these sciences was such that as he lived into them, he entered into a relationship with real, actual beings. But already by the ninth century, and still more in later times, these sciences of grammar, rhetoric, dialectic, and so forth had become wholly thin and abstract without living content of being—almost, one might say, like mere pieces of clothing in comparison with what had formerly been present. And this process of abstraction continued. Abstraction increasingly became a quality of concepts and ideas while concrete reality increasingly became nothing more than the external sense world. These two streams, which we see in the ninth century, and which influenced men to fight such devastating soul battles—these two streams have persisted into modern times. In some instances we still experience their conflict sharply, in other instances the conflict receives less emphasis.

These tendencies in the evolution of humanity stand with a living clarity in the contrast between Goethe and Schiller.²³ Yesterday, I spoke about the fact that Goethe, having studied the botany of Linnaeus, was compelled to evolve really living concepts and pictures of the plants—concepts capable of change and metamorphosis, which, for this reason, came near to being Imaginations. But I also drew your attention to the fact that Goethe stumbled when his mind tried to rise from plant life to the animal world of sentient experience. He could reach Imagination but not Inspiration. He saw the external phenomena. With the minerals he had no cause to advance to Imagination; with plant life he did, but got no further because abstract concepts and ideas were not his strong point. Goethe did not philosophize in the manner customary in his day. Therefore, he was unable to express in abstract concepts what is found at a spiritual level higher than that of the plants.

But Schiller philosophized. He even learned how to philosophize from Kant, although the Kantian way ultimately became too confused for him and he left it.²⁴ Schiller philosophized without the degree of abstraction that prevents concepts from reaching actual being. And when we study Goethe and Schiller together this is precisely what we feel to be the fundamental opposition never really bridged between them, the opposition that was only smoothed over through the greatness of soul, the essential humanity that lived in both of them. However, this fundamental difference of approach showed itself in the last decade of the eighteenth century when Goethe and Schiller were both occupied with the question: How can the human being achieve an existence worthy of his dignity? Schiller set forth the question in his own way in the form of abstract thought, and he what he had to say about it appeared in his Letters on the Aesthetic Education of Man. He says there: The human being is, on the one hand, subject to the necessity implicit in logic and reason. He has no freedom when he follows the necessity of reason. His freedom goes under in the necessity of reason. But neither is he free when he surrenders himself wholly to the senses, to the necessity implicit in the senses; in this sphere, instincts and natural urges coerce him and again he is not free. In both directions, actually, toward the spirit and toward nature, the human being becomes a slave, unfree. Schiller concludes that the human being can only become free when he views nature as if it were a living being, as if nature had spirit and soul within it—in other words, if he raises nature to a higher level. But then he must also bring the necessity implicit in reason right down into nature. He must, as it were, regard nature as if it had reason; but then the rigidity of necessity and logic vanish from reason. When a human being expresses himself in pictures he is giving form, creating, instead of logically analyzing and synthesizing; and as he creates in this way he removes from nature the element of necessity caused by the mere senses. But this achievement of freedom, said Schiller, can only be expressed in artistic creation and aesthetic appreciation. One who simply confronts nature passively is under the sway of the necessity implicit in nature, of instincts, natural desires, and urges. If he sets his mind to work he must follow the necessity implicit in logic—if he does not wish to be untrue to the human. When we combine the two, nature and logic, then the necessity implicit in reason subsides, then reason yields something of its necessity to the sense world and the sense world of nature yields something of its instinctual compulsion. And the human being is represented in works of sculpture, for instance, as if spirit itself were already contained in the sensible world. We lead the spirit down into the sensuality of material nature while leading the sensuality of material nature up to the spirit, and the creation through images, the beautiful, arises. Only while creating or appreciating the beautiful does the human being live in freedom.

In writing these Letters on the Aesthetic Education of Man, Schiller strove with all the power of his soul to find out when it is possible for a human being to be free. And the only possibility of realizing human freedom he found in the life of beautiful appearances. We must flee crude reality if we desire to be free, that is to say, if we wish to achieve an existence worthy of a human being. This is what Schiller really meant, though he may not have stated it explicitly. Only in appearance, in semblance, can freedom really be attained.

Nietzsche, who was steeped in all these matters, nevertheless could not penetrate through to an actual perception of the spirit. In his first book, The Birth of Tragedy out of the Spirit of Music,²⁵ he wanted to show that the Greeks created art in order to have something through which, as free human beings in dignity, they might be able to rise above the reality presented by the external senses, the reality in which the human being can never achieve his true dignity. They raised themselves above the reality of things in order to achieve the possibility of freedom in appearances, in artistic appearances. Thus did Nietzsche interpret Greek culture. And here Nietzsche merely expressed, in a radical form, what was already contained in Schiller's letters on the aesthetic education of man. Therefore, we can say that Schiller lived in an abstract spirituality, but that at the same time there lived within him the impulse to grant the human being his true dignity. Just look at the sublimity, the greatness, of his letters on aesthetic education. They are worthy of the very highest admiration. In terms of poetic feeling, in terms of the power of soul, they are really greater than all his other works. When we think of the sum total of his achievements, these letters are the greatest of them all. But Schiller had to struggle with them from an abstract point of view, for he too had arrived at the intellectualism characterizing the spiritual life of the west. And from this standpoint he could not reach true reality. He could only reach the shining appearance of the beautiful.

When Goethe read Schiller's letters on the aesthetic education of man it was not easy for him to find his way around in them. Goethe was actually not very adept at following the processes of abstract reasoning. But he, too, was concerned with the problem of how man can achieve true dignity, how spiritual beings must work together in order to give the human being dignity so that awakened to the spiritual world, he can live into it.

Schiller could not emerge from the picture, or image, to the reality. What Schiller had said in his letters, Goethe also wanted to say, but in his own way. He did so in the pictures and imagery in his Fairy Tale of the Green Snake and the Beautiful Lily.²⁶ In all the figures in this fairy tale we are to see powers of the soul working together to impart to man his true dignity, in freedom. But Goethe was unable to find the way from what he had been able to express in Imaginations up to the truly spiritual. Hence, he got no further than the fairy tale, a picture, a kind of higher symbolism. It was, it is true, full of an extraordinary amount of life; still, it was only a kind of symbolism. Schiller formed abstract concepts, but remaining with appearance he could not get into reality. Goethe, trying to understand the human being in his freedom, created many pictures, vividly concrete pictures, but they could not get him into reality either. He remained stuck with mere descriptions of the world of sense. You see, his description of the sense images in the Fairy Tale of the Green Snake and the Beautiful Lily. are wonderfully beautiful, yet it cannot be said that the final freeing of the crippled prince is intuitively obvious and real; it is only symbolically real. Neither of the two contrasting streams expressed in the personalities of Goethe and Schiller, could find a way into the real experience of the spiritual world. Both were striving from opposite sides to penetrate into the spiritual world, but could not get in.

What was really going on? What I am going to say may seem strange. Nevertheless, those who approach these matters without psychological bias will have to agree with the following.

Think of the two streams present in Scholasticism. For one, there is the knowledge from reason, creating its content out of the world of sense but not penetrating through to reality. This stream flows on through manifold forms, passing from one personality to another, also down to Schiller. Scholasticism held that one can only obtain ideas from the world of sense—and Schiller was drawn into this way of knowing. But Schiller was far too complete a human being to regard the sensuality of physical matter as compatible with true human dignity. Scholastic knowledge merely extracts ideas out of the world of sense. Schiller's solution was to let go of the world of sense so that only ideas remain. But with ideas alone he could not reach reality—he only reached beautiful appearances. He struggled with this problem: What should be done with this scholastic knowledge which man has produced out of himself, so that he can somehow be given his dignity? His answer was that one can no longer stay with reality, that one must take refuge in the beauty of appearances. Thus you see how the stream of scholastic knowledge from reason found its way to Schiller.

Goethe did not care much for this kind of knowledge. Actually he was much more excited by knowledge as revelation. You may find this strange; nevertheless, it is true. And even if he did not adhere to those Catholic dogmas, the necessity of which became clear to him as he was trying to complete Faust, and express them artistically, even if he did not adhere to the Catholic dogmas of his youth, still he held to things pertaining to the super-sensible world at the level he was able to reach. To speak to Goethe of a faith—this, in a way, made him furious. When, in Goethe's youth, Jacobi spoke to him about belief, about faith, he replied: I keep to vision, to seeing.²⁷ Goethe didn't want to hear anything about belief or faith. Those who claim him for any particular faith simply do not understand him at all. He was out to see, to behold. Furthermore, he was actually on the way from his Imaginations to Inspirations and Intuitions. In this way he could naturally never have become a theologian of the Middle Ages, but he could have become like an ancient seer of the divine, a seer of super-sensible worlds. He was certainly on the way, but was simply unable to ascend high enough. He only got far enough to see the super-sensible in the world of the plants. When he studied the plant world he was actually able to see the spiritual and the sensible next to one another as had the initiates in the ancient mysteries. But Goethe got no further than the plant world.

What, then, was the only thing he could do? He could only apply to the whole world of the super-sensible the pictorial method, the symbolism, the imaginative contemplation which he had learned to apply to the plants. And so, when he spoke of the soul life in his fairy tale he was only able to achieve an imaginative presentation of the world.

Whenever the Fairy Tale of the Green Snake and the Beautiful Lily. mentions anything concerning plant life, anything that can be approached with Imaginations such as those developed by Goethe for the world of plants, then the writing is particularly beautiful. Just allow everything expressed in the style of Imaginations of the plant world in this fairy tale to work on you and you will feel a wonderful beauty. Actually, the rest of the fairy tale's contents also have a tendency to become plantlike. The central female figure, upon whom so much depends, he names Lily. Goethe does not manage to imbue her with real, potent life; he manages only to give her a kind of plant existence. And if you look at all the figures appearing in the fairy tale, actually they all lead a kind of plant existence. Where it becomes necessary to raise them to a higher level, they become mere symbols, and their existence is mere appearance at that level.

The kings that appear in the fairy tale aren't properly real either. They, too, only manage to achieve a plantlike existence; they only claim to have another kind of life as well. Something would have to be in-spired into the golden king, the silver king, and the bronze king before they could really live in the spiritual world.

Thus Goethe lived out a life of knowledge as revelation, as super-sensible knowledge, which he has only mastered up to a certain level. Schiller lived out the other kind of knowledge, knowledge as reason, which was developed by Scholasticism. But he could not bear this knowledge because he wanted to follow it into reality and it could only lead him as far as the reality of the beauty in appearances.

One can say that the inner truth of the two personalities made them so upright that neither one said more than he was truly able to say. Thus Goethe depicts the life of the soul as if it were a kind of vegetation, and Schiller portrays the free individual as if a free human being could only live aesthetically. An aesthetic society—that, as the social challenge, is what Schiller brings forward at the end of the letters on the aesthetic education of man. If the human being is to become free, says Schiller, let him so live that society manifests itself as beauty. In Goethe's relationship to Schiller we see how these streams live on. What they would have needed was the ascent from Imagination to Inspiration in Goethe, and the enlivening of abstract concepts with the imaginative world in Schiller. Only then could they have completely come together.

If you look into the souls of both of them you would have to say that both possessed qualities which could lead them into a world of spirit. Goethe struggled constantly with what he called “religious inclinations” or “piety.” Schiller, when asked, “To which of the existing religions do you confess?” said “To none.” And when he was asked why, he replied—“For religious reasons!”²⁸

As the super-sensible world flows into the human soul from knowledge that is actually experienced, we see how, especially for enlightened spirits, religion itself also flows into the soul. Thus religion will once again have to be attained—through the transformation of the merely intellectual knowledge of today into spiritual knowledge.

• 19. John Scotus Eriugena (c. 810–877), Neoplatonizing Celtic Christian philosopher. Cf. Rudolf Steiner, Riddles of Philosophy, Occult History, Origins of Modern Science.
• 20. Gottschalk of Orbais, Benedictine monk, also at Fulda. Caused great controversy with teachings on the predestination of the elect. Condemned for heresy by the Synod of Mainz (848).
• 21. Cf. St. Augustine, City of God, Books XII, XIII.
• 22. Ratramnus of Corbie (d. 868+), Theologian and controversialist.
• 23. Johann Christoph Friedrich von Schiller (1759–1805), German poet, dramatist, historian, and philosopher. Schiller's friendship with Goethe is celebrated. Strongly influenced by Kant, his idealism and hatred of tyranny were a powerful influence in modern German literature. Wrote Letters on the Aesthetic Education of Man (1795).
• 24. Imanuel Kant (1724–1804), German philosopher of the Enlightenment. Published Critique of Pure Reason (1781).
• 25. Friedrich Wilhelm Nietzsche (1844–1900), German philosopher and poet. Professor of classical philology, Basel (1869–79). Known for denouncing religion, and for espousing the perfectibility of human beings through forcible self-assertion. Published The Birth of Tragedy out of the Spirit of Music (1872).
• 26. Johann Wolfgang von Goethe, Fairy Tale of the Green Snake and the Beautiful Lily, (Blauvelt, NY: Steinerbooks, 1979).
• 27. Friedrich Heinrich Jacobi (1743–1819), president of the Munich Academy. In opposition to the thinkers of the Enlightenment, he recognized only two types of people: Christian believers and those who trusted their reason. Reason, Jacobi taught, is not the way to arrive at ultimate truth.
• 28. Schiller, Votiftafeln: Mein Glaube.