The Rudolf Steiner Archive

I. Report in “Germany”, Third Sheet, dated December 13, 1903

On Friday evening, Dr. Rudolf Steiner gave the third of six announced theosophical lectures in the recreation room. The title of the lecture was: “World Law and Human Destiny – a Christmas Meditation”. He explained the following:

From time immemorial, man has been regarded as a “world in miniature” (microcosm) in relation to the “world at large” (macrocosm). This view is not only arrived at by the intellect but also by the feelings, which rise up to the lofty starry heavens and to the ideals of the human spirit with equal reverence and enthusiasm. Two things, says Kant, fill the mind with ever-increasing admiration and awe: “the starry sky above me and the moral law within me.” But one can just as easily say: How unequal the “great” and the “small world” are. The starry sky with its eternally unchanging laws and the moral and spiritual nature of man, which follows its laws only gropingly and uncertainly, straying every moment. In the face of the starry sky, even the greatest admirers arise in those who know and study its laws. Keppler literally shouted in admiration when he had researched the secrets of planetary orbits. The human heart, on the other hand, with its fickleness and confusion, evokes the most reservations in those who know it best. Goethe, one of the greatest experts on human nature, repeatedly fled from its labyrinths to the unerring laws of external nature. Goethe himself pointed the way to finding his way around such feelings. He said: “Noble, helpful and good, let man be.” That is a commandment that no one imposes on nature. Man can be blamed for leaving the paths of justice and virtue, but not the volcano that wreaks untold havoc. You have to find harmony with nature, even if it seems destructive. We know that its laws are immutable. Have they always been? No, the laws of planetary motion, at the discovery of which Kepler rejoiced, were only given to the solar system after a long cosmic struggle. Harmony is born out of the chaotic primeval nebula. The research that is able to penetrate to supersensible facts shows that external nature is born out of spirit, out of the thought of the world, just as human actions are born out of human thoughts. Here, Theosophy explains the difference between human beings and external nature. Man is not just the physical being that can be perceived with the external senses. Within his physical body, he still has the soul organism (astral body) and within the latter, only the eternal spirit (mental body), in which thoughts, in which moral feeling, the voice of conscience, have their origin. Between these three components of his being, the struggle that has come to a preliminary conclusion in the outer nature still exists in man. This outer nature, too, was once a world of thought; it passed through the stage of the soul (astral) existence before it became what it is today. But the struggles in this field are over. In inanimate nature, there are no longer any unsatisfied desires and passions that have their seat in the soul (astral) body. This is not yet the case in man. His development, his perfection, is only to lead him to the point where his eternal laws, which lie in the world of thought, find their harmonious expression in outer physical existence, in action. This lack of harmony is also evident in the relationship between destiny and character, between attitude and action. The good often have to suffer, while the wicked are happy; an act of cruelty often bears the same fruit in the outer, sensual existence as a noble deed. Only by placing oneself in the position of the great law of spiritual causes and effects, which brings about a balance in the many lives of the human spirit that can never be understood in one life, can one arrive at a solution to this apparent injustice in the world. Not only the theosophists of the present day know that the human spirit does not embody itself only once, but many times, but deeper spirits of all times have professed this view. Giordano Bruno and Lessing need only be cited as examples. Much in a person's life seems incomprehensible because it has its cause in previous lives. Someone who is particularly clever has the disposition to be clever because he has had experiences in a previous life that led him to be clever. All the painful experiences we have had in the past life as a result of merely indulging in pleasure and pain in our actions have brought about the voice of conscience in the present life. And actions and thoughts that do not bear the fruits corresponding to them in the present life will do so in subsequent embodiments. This is the great law of karma, of spiritual causes and effects in the human world. For everyone there will come a time when they are so perfect that their memory will shine for all their previous incarnations. Then they will recognize karma as the just law of harmonious balance and perfect justice. And they will then be able to shape their lives in such a way that they no longer grope in error, but move within immutable laws, just as the sun, in the course of a year, shows us only regular positions. Therefore, nations have always taken the (apparent) course of the sun in the sky as a symbol for the great role models, for the sons of the gods, for the saviors of the world, who already prematurely carry within them the divine soul, towards which human beings develop. The Christians, too, in the fourth century fixed the birth of their savior of the world on December 25, the time of the winter solstice. Just as this solstice brings light again, so the Son of God brought spiritual light by showing that man progresses towards perfection and by exemplifying this perfection himself. From the sounds of Christmas, if we understand the true meaning, we hear the goal of human development resound: the former harmony between world law and human destiny.

II. Report in the “Weimarische Zeitung”, Second Supplement, December 13, 1903

Weimar, December 12.

World Law and Human Destiny. Dr. Steiner's lecture yesterday, which was poorly attended, was intended as a Theosophical Christmas meditation. Apparently, as was explained in it, there is an unbridgeable contradiction between world law and human destiny. However, this is not the case in reality. The fact that the spiritual substance, the bearer of eternal law in man, can only work through the medium of the astral body and therefore loses much of its power and purity, creates disharmony in human destiny. In the great nature, this dispute has apparently been resolved. The Kant-Laplace theory of the formation of this planetary system out of the primeval nebula is correct, but this world was preceded by an astral world and a spiritual world. External nature is therefore, as it were, a model for human beings, an invitation to hurry towards the goal, towards perfection. Dr. Steiner answered the question as to why good people are often unhappy in this life, while villains are happy, by saying that people are what they have made themselves in previous lives. The justice of the law of karma is based on its effectiveness over all the lives of the individual. The wisdom of men is also the experience of countless embodiments, and the only reason why there are different kinds of wisdom is that people have had different experiences in the past. This is known by those who are alive today and have acquired the ability to look back on their past lives, explained Dr. Steiner. Everyone will be able to look back in the same way once they have reached a certain level, and then their path of development will appear completely harmonious. During his lecture, Dr. Steiner felt compelled to explain that he had been misunderstood in connection with his lecture “The Pilgrimage of the Soul”. This misunderstanding had found expression in a critical note in the “Weimarische Zeitung”. No polemic with Dr. Steiner is intended here, but the speaker cannot be spared the reproach that in his lecture yesterday he again allowed Theosophy to be in possession of universally valid truth. When he took the precaution of always using the expressions, “We (the Theosophists) know,” or “The Theosophists know,” or “Those who have become sufficiently wise know,” this only means that the rest of humanity is not yet as wise as the small group of Theosophists. But since, according to Dr. Steiner's own words, what he proclaims is actually the truth for those who have been theosophically trained, it is difficult to see how the critical note in question in the “Weimarische Zeitung” could have been inspired by a misunderstanding. Every founder of a religion, every leader of a sect, every architect of a philosophical system believed himself to be in possession of the one universally valid truth. Not only the speculative minds believed it, but every human being, no matter how little developed, every animal, every manifestation of nature believes it. Only that truth then bears the name “right”. From the fact that, as Schopenhauer says, every phenomenon is felt behind it by the whole of nature, the bellum omnium contra omnes arose. If now, once again, the only truth is to be found, it is certainly justified to put an ironic question mark behind this message!

I. Report in “Germany”, Zweites Blatt, February 28, 1904

On Friday 26 February, Dr. Rudolf Steiner gave the fifth of his Theosophical lectures on “Theosophy, Buddhism, Spiritism” in the large recreation room. The speaker pointed out how Theosophy encounters a twofold prejudice in our time. The sciences see in it something akin to spiritualism; and since they turn away from this, as a product of “blindest superstition”, they also want to know nothing of Theosophy. The devout followers of Western religious systems see the theosophical movement as Buddhist propaganda; they do not want their religion taken away or replaced by another. Both views of the theosophical spiritual movement are based on misunderstandings. There have always been Theosophists within European intellectual life, because Theosophy seeks knowledge of the higher, spiritual world. It seeks the divine powers behind the transient phenomena observed by the senses. It is therefore the deeper foundation of every religion, philosophy, morality and all scientific endeavor. In the nineteenth century, it was only pushed aside by a materialistic view of life that wants to build on nothing but what the senses can perceive. This view is connected with the great advances in science and technology. The tremendous successes in this field could only be achieved by cultivating sensory observation and the examination of purely external facts. But even the great and admirable things have their dark sides. And so, as a countermove, so to speak, the scientific movement also produced a materialistic view of the human spirit and soul. Mental processes were to be regarded only as the outcome of physical processes, like the advance of the hands of a clock as the effect of the mechanical clockwork. The slogan arose: “Psychology without soul.” Those who believe in the eternal destiny of man could not be satisfied with such a psychology. And so spiritualism arose. Its followers want to use abnormal states of mind, the so-called trance states, to prove that there is not only a sensual reality in our world, but also a spiritual one. When the waking consciousness that dominates our everyday life is extinguished, a subconsciousness emerges that has an intimate connection with the forces of nature that are hidden from ordinary perception. Those persons in whom such trance states are particularly easy to induce are called mediums. They were by all means noble natures who wanted to restore faith in the spirit to mankind through such paths. And H. P. Blavatsky and Olcott, the founders of the Theosophical Society, also first sought to achieve their goal within spiritualism. Thus, to a certain extent, the modern theosophical movement developed out of the spiritualist one. But the path of theosophy into the spiritual world differs significantly from that of the spiritualist movement. The theosophist does not want to switch off the bright, clear consciousness in order to perceive spiritual reality, but rather develops this consciousness to a higher level; he develops it in such a way that he sees the spiritual around him with full clarity and brightness. There are highly developed people who can see purely spiritually, independently of senses and body. Yes, every person can reach such a higher level of development if he walks the path of knowledge outlined by theosophy. But first, the few highly developed in present humanity must be the teachers of the rest. Like the theosophist, the spiritualist seeks the spiritual life; but the path he takes is dangerous; and because the mediums and their believers do not enter the spiritual field with full consciousness, clarity and orientation, they easily stumble there. Those who know the spiritual world know that there are tremendous dangers there for the unprepared. The Theosophists therefore follow those who move in the spiritual world with full consciousness. They alone can interpret its phenomena in the right way and bring knowledge from the world; while the person in a trance is like a child in this world. It is therefore completely dependent on chance whether error or truth, evil or good is brought out of it.

H. P. Blavatsky first received the theosophical wisdom from the advanced great teachers of the oriental Buddhist schools through a series of circumstances. And only because of this does the modern Theosophical movement, founded by Blavatsky's wife, bear a Buddhist character. But one can just as easily come to Theosophy by truly grasping the deep wisdom of Christianity. It is only that life in the Orient has made it possible for more of this actual wisdom core to flow into the popular, mass religion than of the exalted theosophical teachings of Christianity into the popular folk religions. The speaker then developed a picture of the religious movement founded by Buddha. He showed how this sublime religion and philosophy has nothing of what Europeans wanted to make of it.

II. Report in the “Weimarische Zeitung”, February 28, 1904

Theosophical lecture. Theosophy – Buddhism – Spiritism was the subject of a talk given by Dr. Rudolf Steiner to a large audience yesterday evening. Theosophy, the speaker explained, is a cultural movement that has developed from a millennia-old wisdom and that seeks to incorporate itself into our culture. The aim is to resolve misunderstandings on both sides. Firstly, Theosophy had to counter the accusation of unscientificity, according to which it wanted to explain spiritual phenomena in a supernatural way, which led to superstition and spiritism. Secondly, the fear of those who believe that Theosophy is Buddhist propaganda at the expense of Christianity had to be addressed. Theosophy did not want to take away anyone's Christianity, but rather to deepen it. Theosophy first appeared in the nineteenth century, but it had been present in Europe for much longer, as a secret science to protect it from the dullness of trivial life. The fact that the nation's best belonged to it is proven by the writings of Lessing, Jean Paul, Herder, Schelling and also the Goethes; as proof, the speaker cited the fairy tale of the green snake. The ideas that the nineteenth century brought with it are irreconcilable with Theosophy. The great discoveries of natural science are based on sensory perceptions; only proof is valid for them. And since the spiritual and soul-like in man could not be established in a way that was obvious to the senses, faith in it was lost; rather, natural science explains the soul-spiritual essence of man as emanations of the physical organism. Soul teaching without soul became a catchword. In the face of these materialistic views, people sought a divine wisdom, information about the nature of the soul and the destiny of man. Many found it in religion. In the nineteenth century, the spiritualist movement came over from America as a reaction to natural science. It wanted to provide the public with information about phenomena of psychic life and spiritual forces, because hypnosis and suggestion proved that these exist. As materialism spread widely, so did spiritualism, but while the former carried the danger of brutalizing the heart, the experimental doctrine of spirits led to confusion and even greater danger. Mediums provide proof of a spiritual world in a dream state, which is thoroughly abnormal, and lead to false and dangerous conclusions.

Theosophy therefore rejects spiritism as an end in itself. Some Theosophists were indeed spiritualists themselves, but they were able to find higher paths to the knowledge of spiritual essence due to their higher spiritual development; anyone who is grounded in the theory of evolution must also admit this in spiritual matters. For Theosophists, the seer sees into a spiritual world in their waking consciousness, whereas for the spiritualist medium it happens in the subconscious. Devotion for mediumistic purposes leads to moral decline, while the seer of theosophy believes that spiritual powers can be developed independently of the physical organization. The seer looks back on pre-existences and looks into the Kamaloka of theosophy. According to the speaker, today's theosophy is a knowledge that has emerged from the theosophical basis of Indian religions, hence its Buddhist coloration. The ancient theosophy is as much the basis of Buddhism as it is of the innermost core of Christianity: Gnosis is Budhi. The European term Gnosis is synonymous with Budhi, the innermost core of spiritual insight in Indian religion. Buddha taught that the spiritual essence of man is more powerful than the sensual. In clinging to the sensual, man forgets his higher essence. Consciousness of the soul is activity, a life in and for matter is passivity. The latter term should, according to the speaker, coincide with the “suffering” of Buddha with regard to his teaching. Suffering is thus a descent into matter. The innermost power of the soul, developed to voluntarily suppress the lower nature, is the goal of the Buddhist teaching. Nirvana is conscious liberation from the limitations of matter. The wisdom of God, the highest ideal of man, that is the meaning of theosophy; it brings nothing foreign, but seeks to awaken and deepen the consciousness of God that lives in all people. In our opinion, Dr. Steiner was able to give his audience a better understanding of the Buddhist point of view, without, however, refuting too sharply the accusation made against the theosophical movement of engaging in Buddhist propaganda.

Report in “Germany, Weimarische Landeszeitung”, Second Sheet, March 27, 1904

Theosophical lecture. On Friday evening, Dr. Rudolf Steiner gave the sixth of his theosophical lectures in the large recreation room on the subject of “Theosophy in the Gospels. An Easter Meditation”.

The speaker showed what deep meaning can be found in the legends and myths of different peoples when one seeks to get to the bottom of them from the point of view of an allegorical view of nature. At all times, the deep harmony between the striving human soul and the phenomena of nature was felt. When, with each new spring, the sun increases its power and coaxes the dormant germination forces of plants out of the womb of the earth, it was felt that a similar process of a spiritual nature takes place within man. The sun became a parable of the eternal spirit of the world, which is able to awaken the slumbering soul-germ in man when the time has come for him, to lure the spiritual man out of the physical. Of the many legends whose meaning can be found in this direction, the speaker highlighted the Argonaut saga. Jason is the symbol of the dying man. He obtains the fleece of the ram, which is the symbol of the power by which man ascends to the heights of spiritual life. Just as the sun is in the sign of Aries or the ram in spring and receives new strength through its union with this constellation, so man achieves his highest goal through union with the higher spiritual power, with the “lamb”, as a sign of divine power. Thus the course of the sun became the parable of human life, and the appearance of the spring sun the symbol of the resurrection of the human spirit from the bonds of sense life. Christ Himself therefore calls Himself the “Lamb of God” (John 1:29). What the old pagan myths expressed in their imagery – that man must celebrate an Easter of his inner being – is expressed in a sublime way in the greatest event of world history, in the appearance of the “Passover Lamb”, the Son of God. And what was previously only made accessible to a few in secret temple sites, in the so-called “consecrations” or mysteries, was brought by Jesus of Nazareth to all of humanity. For in his infinite compassion, he wanted that “blessed” should also become those who believed, even if they did not see. (John 20:29) By “seeing” is meant “initiation” into the mysteries, which only made it possible for the chosen ones to receive the truth in a pure form, while the others had to be satisfied only with the symbol, with the myth. Through Christ's sacrificial death, all were granted in the period that followed what previously had only borne fruit for a few. That is why Peter said in reference to the gospel in relation to the earlier mythical popular religions: “We have proclaimed to you the power and the presence of our Lord Jesus Christ, not following carefully thought-out myths, but as eyewitnesses of his glory.” (2 Peter 1:16)

The speaker then gave a full explanation of the “miracle of Lazarus” to show how Jesus himself first underwent an initiation in the sense of the old mysteries. Only those who understand this account of the resurrection of Lazarus recognize that it is an Easter of the spirit, not an ordinary death, but the death of the sensual man in whom the spiritual man is awakened. Jesus says this Himself: “I am the resurrection and the life. He who believes in Me, even though he die, yet shall he live.” (John 11:25) The illness of Lazarus is a birth, namely that of the higher spiritual man from the earthly, sensual man. Again, this is witnessed by Jesus' word: “The sickness is not unto death, but for the glory of God, that the Son of God might be honored thereby.” (John 11:4) Christ thus showed before all people what He had explained as a theosophical teaching in the glorious conversation with Nicodemus (cf. John 3): “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.” (John 3,5) The speaker showed at various points in the Gospel how it is a proclamation of the “inner Easter of the human soul”, the message of the resurrection of the spiritual man. He argues that the most sublime truth of Christianity is found precisely when the Gospels are taken “literally”. One must only have prepared oneself through theosophy to really understand the deep “spirit” of the words of the scriptures. What the ancient myths have hinted at in pictures, the story of the suffering and resurrection of the Son of God has presented as an historical fact to all of humanity. From this point of view, the great intentions of the Sermon on the Mount are also revealed, which (in the correct translation) begins with the “theosophical” words (Matt. 5,3): “Blessed are those who long for the Spirit, for they will find the Kingdom of Heaven within themselves.”

The courses have covered a long road of historical development. I have tried to present the course of human development from an historical phenomenon that we follow to the point that is called the Middle Ages; series of nations with state institutions have passed by, and we will pick up where things are in completely different circumstances.

The transition from the Roman Empire to the Middle Ages is one of the most significant transitions in the world. Therefore, we want to review the highlights of this development again. We have discussed the magnificent Indian culture, which can be proven to have been historically advanced through writing and documents that amaze Europeans. Once we have realized that it is a people of contemplation, of deep inner life, other interesting points are revealed to us in other peoples. In Egypt, we see a civilization of a different character, and we stand in awe of its culture, which has achieved incredible things in mathematics and technology – engineering of great sophistication and based on different principles. We see the buildings of Lake Moeris, which held back Egypt's water to irrigate the land at certain points to make it fertile. Today, everything must be calculated in detail; in those days it was based on intuition, direct insight. We need only think of the beaver dam, which builds at an angle that the engineer had to recognize as the best. This instinct was developed to the point where it became what we call intuition. So human development does not mean that we have developed from the primitive, but if some of us have achieved something new, much of what was previously higher has been lost.

Let us move on to Babylonia and Assyria. Much of what these people also knew has been lost, despite our geometry. We can no longer hold on to the concept of a straight line of development. Then we came to the Persian people with their remarkable culture; if we remember how a young Persian was educated, we will assess the different picture that the world could have. Speaking the truth. Symptomatically, the innermost part of his being emerged from this people. That a person was inwardly stable was for the Persian when he was unified with his flowing words. What later became law: Yes, yes – no, no (Matthew 5:37), was education here.

A belt begins in Persia, and spreading across Europe, it encompasses the peoples from whom the Roman-Greek culture was replaced. — While art and powerful ideas were developing in Greece and what we call the Roman citizen existed on the Italian peninsula, various peoples lived in the north of Europe. For Rome, this means that the Nordic specter, the Cimbrian terror, in Italy something is emerging in the development of humanity that has never been seen before: to call the difference between [Romans and Greeks] — to simply call the bourgeoisie, which brings personal prowess to its highest peak. This is a new development that we did not have before. We never had any reason to look into the family in Greece – we were only interested in the polis – and so what we call law today, which is essentially based on the family context, is poorly developed. We have seen how this penetrated into the most isolated conditions of the people in ancient Rome; often a boy could not read or write, but he knew the twelve table laws. A Roman sense of dogmatism emerged from this, the direct living force that connected the Romans with their legal principles was lost and became abstract. This Roman legal form had spread throughout the world, but had lost its life. —Officials, the heads of individual districts, dioceses, were the shadow, the shell of the former life and Caesar the abstract, intellectual summary of what used to live in Roman hearts. We saw how Christian life poured into this shell, into this skin, how the vast Roman Empire ultimately had none of the things that had originally made up its greatness. All the cults, Greek, Phoenician, Egyptian, could be experienced there, and this whole chaos of peoples was held together by externally grafted Roman laws. Only one thing united, was equally widespread... /gap] a proletariat suffering terribly under the pressure, and the fact that at the bottom was what was united only by the bond of common pressure, of suffering, made that this Christianity spread with tremendous rapidity. Because it does not care about differences, but about the unity of suffering... /gap] and that is why this living life that came from the East poured into this skin.

And so the Roman emperors used this to save... /gap] but could not save because this people were at the gates.

Let us look at these peoples, who had the strength – the living life of the Christians at that time.

In ancient times, there lived... /gap] peoples whose culture can hardly be imagined today. Only a few remnants have survived by pouring their blood into later components, partly into those like [in] the Balkans. — These ancient peoples — their culture emerges from various finds, trumpet-like instruments that produce a strange harmony. The art of metalworking and an understanding of the sound of the instruments. Something of this was in the peoples on whom the external culture of the Roman Empire was built; there was something of this in the old Etruscan culture – and then in northern regions, in Danube regions. Celtic people – from this center, the entire cultural situation of Europe was dominated; they had a high spiritual maturity, an Illyrian and musical disposition, energy and an entrepreneurial spirit – actually a moving element in European culture. – A cultural ferment that clings to the limbs but does not become historical. He had to be there when he wasn't there, it didn't stay, spread across Spain, France. In the north of Italy there were always those in whom Celtic blood flowed. What made the Romans great was their sense of personality, their legal system based on agriculture – not present in others, and poets like Man... come from the north, like Horace from the south, where Greeks [were] –- everything that is great, if not from the law, is from outside...

The culture of the land the Romans conquered in Spain and Gaul was influenced by Celticism... /gap] A culture that disappeared again because he had to be there in person, this people of the Celts, who had a powerful influence, was attached to blood... /gap] It did not die out, but it does not work through tradition, but still today through its blood. For it can be proven that wherever important cultural influences occurred, they came from those who had Celtic blood in their veins, Shakespeare, demonstrably Robespierre... /gap>

This was a source of conflict for the country, which was always stirring and liberating and had an important mission at this point in time.

A people moved into this country that must have gone through difficult fates – we do not meet them... /gap] with such an intellectual culture, but with one that shows that this people had developed character traits that distinguish them significantly from others. Europe has undergone many glaciations. Once there were hot, tropical times there, then the great ice ages. Undoubtedly the ancestors of the Germanic peoples went through the last great glaciation, and under this influence something developed that is different in skull structure... /gap]

A primitive people more than the other European peoples. The Celt was active and energetic, where he personally applied, agitator in the finest style and therefore somewhat outgrown by nature, - the Romans loved what nourishes them, was intertwined with their agriculture. - The ancient Teuton loved nature, where he found it, was a wanderer who, as such, could enjoy nature. He loved nature, not a certain ancestral territory, had grown together with nature and therefore had a way of life that corresponded to it. Life in village communities in communism, which can be broken open again in the same way. The ancient Germans were engaged in cattle breeding and hunting. These people pushed into the areas formerly inhabited by the Celts, settled in areas as far as Russia, and broke up into a myriad of tribes. Freedom was innate in a sense, but depended on defending it with weapons. Somewhere in the north, there was an island where a festival was celebrated every year and a goddess appeared who was shown off in front of everyone. The connection with nature is evident. And we see how nature services are established everywhere. There is much talk of sacred oaks. But this was a misinterpretation of a word. However, the Celts gave their religion to the Germanic tribes, who were in league with nature. Druids were called oaks. The priest was revered. This shows what a driving element the Celtic people were. — When the Romans extended their rule in Spain, they had to deal with a mixed population that was attached to the Celts... / gap. The Germans had settled in the middle of Europe. At first the Romans met them in the areas of present-day Carinthia, Marius the Cimmerian. Then in France, then they broke into Italy, Cimbri terror. They were joined by Teutons and constant clashes since then. We see how they are beaten back by the Cheruscan Armin.

The Roman form of government had been imbued with Christianity, but the Roman Empire was unable to spread Christianity throughout the world as a people. Something else had to be introduced into that which had absorbed the shell of Roman culture: the strength of a people with an organizing effect.

The task of truly living in Europe, what the Romans had absorbed, was given to the northern peoples, and at first it was the Celts again. So we see the old cultures now replaced by their own rule. The Roman form of government remains only in the church's rule, in the pontificate. Into this body of state the moral-ethical life of Christianity is poured, the power of the northern peoples – Rome gave the form. Celtic agitation brought life forward. The messengers came from England and Ireland. Thus new peoples enter into the old. The inheritance of what has emerged from the most diverse currents is still contained, and if we understand how we have become, we understand how we have to look into the future. Only when we understand what we live in can we continue to build. Thus we will understand how we come to the views, to the material goods under which we live today, which make up our joys and sufferings. Goethe said, the power... /gap>

Law and rights are inherited in eternal illness.

When we consider what, as it were, is the shadow... [gap]

What you have inherited from your fathers, Acquire it to possess it.

Transform yourself, and history will be our teacher.

We must infuse our reflections on the present with what we have learned from the past. Thus we become masters of our history and learn from history how we should work to ennoble our race. Man is the only being that must forge his own destiny, and therefore he must understand it.

When we have acquired our ideals, we will...

[Gap]

Only those who learn to conquer it every day deserve freedom and life.

The representatives of the theosophical worldview have a hard time. This worldview is criticized for claiming the impossible when it says that it claims to deepen religion, science, philosophy and ethics. This raises the question: Does the theosophical worldview also deepen our understanding of Christianity?

The Theosophical worldview is completely and utterly serious about finding the essence of all religions, the crucial point that nourishes every heart in which the unified truth of all religions is present. How could it be possible that the religion through which a revolution in the whole cultural trend has taken place – Christianity – would be diminished by Theosophy? On the contrary, Theosophy opens our insight into the deeper truths of Christianity. Theosophy is accused of being Buddhism. It is true that it was the first to find the essence of this religion, but the deeper the researchers into comparative religion have penetrated, the deeper they have also grasped the truths of Christianity. The books 'Esoteric Christianity' by Annie Besant and 'Christianity as Mystical Fact' by Rudolf Steiner bear witness to this. Christianity has a hard fight on its hands. Materialism, whose high tide was in the 1870s, drove people away from the church. On the other hand, Theosophy leads back to Christianity. In a peculiar way, the scientific spirit, which did not feel satisfied in popular Christianity and was therefore repelled, is calmed by the theosophical explanations, returns to it and begins to understand it.

It is useful to first study the foundations of religion in the ancient Indian, Egyptian, Greek, Jewish religions and only then to come to the Christian one. There one will find that the symbolism was the same at all times, that the spirit has always given answers to the questions of humanity living at the time. Theology in recent times has been unable to unlock the true spirit of Christianity because it has become too immersed in materialism. The insights it provides are unsatisfactory for both the religious and the scientific mind. Others say: the doctrine it brings says nothing new, exactly the same thing has been taught at all times. From another side, however, it is emphasized that in Christianity it depends mainly on the person of the founder of this religion. That is correct. Let us compare the other founders of religions with Him. Take Buddha and so on, Moses, Mohammed. Their teachings were in part equally sublime, but they did not want their person to be revered: they regarded themselves only as messengers called to proclaim unearthly truths to the world. Christ should be regarded somewhat differently. It is not what he taught that matters. He himself did not write down any of his teachings, and the teachings that have been handed down to us by his disciples contain nothing really new – and yet something quite different: he himself is the center of religious beliefs.

The scientific explanation of the difference between Christianity and other great religions is only possible through theosophical-scientific studies. In early Christian times, there were secret Christian schools where the deeper mysteries of the Kingdom of God were taught. These esoteric schools existed alongside the exoteric proclamation of Christianity, which was intended for the uninitiated. The writings of the first church teachers and fathers testify that there were men in those days who were endowed with higher knowledge.

Today it is often emphasized that Jesus of Nazareth was a simple man who knew how to speak to the people in a popular way. With regard to Paul, theologians also emphasize that he spoke from an elementary primal force. Simplicity and simplicity are two different things. One person speaks simply because he is a simple person who has nothing more to give. Another kind of simplicity is that of a wise man who has regained it after penetrating into all the depths of wisdom and thereby retaining simplicity. In the end, at the goal, all wisdom is transformed into simplicity; in the end, one speaks simply. This second way of speaking has a magical power. See for yourself. Read Clemens of Alexandria or Origenes – only someone who knows things that are not of this world speaks like that. And they have the higher knowledge they learned in the secret schools to thank for that; there you learn to speak plainly. Now man is filled with the magic power that fills head and heart with spiritual life, with the fire of the spirit.

And these enlightened ones, who are known to us under various names – especially under the name of the Gnostics – applied all the wisdom they had acquired, all their knowledge, to answering the one question: to solve the riddle of Christianity. In these secret schools, all sciences were taught, natural sciences as well as mathematics and so on. And at the pinnacle of study, the entire arsenal was used to answer the question: What is the significance of the appearance of Jesus Christ? — Everything was summoned to explain this. And today, nothing is considered too simple and straightforward to explain this. Back then, when they were so much closer to the source, they found nothing too lofty to grasp the depths of the mystery. And the enigma to be solved culminates in the question: Who, after all, was this Jesus Christ? — At the time, it was felt that one had to be mature to understand; one had to wait with the final, conclusive judgment so as not to make it without wisdom. First, one must have the wisdom in one's mind and heart that enlightens reason and enables it to reach a clear understanding.

The materialistic worldview is incapable of penetrating the essence of Christianity. It is impossible to get through to Christ by mere belief in the written word, which is subject to historical-critical research, these documents of Christianity. The first three Gospels, which tell us the story of Jesus of Nazareth, were written long, long after his sacrificial death. Centuries had passed since then. Nothing has been preserved to us from the time when Jesus lived. Why not? Because the individual facts are not important in themselves; they are not of such outstanding significance. If it is not possible for us to solve the question in this way, by investigating the facts, how can we solve the mystery at all?

There is another way to reach Jesus of Nazareth. There are documents that the soul finds when it gets to know the secrets of nature. All mystics testify to this. We are told, for example, that someone responded mockingly to Johann Ruysbroek, a famous mystic of the fourteenth century, when he proclaimed: “Well, master, you talk as if you were with Adam in paradise.” To which Ruysbroek replied: “Yes, I was there.” Angelus Silesius says in his “Cherubinischer Wandersmann”:

If Christ is born a thousand times in Bethlehem and not in you, you will remain lost forever.

The cross of Golgotha cannot redeem you from evil if it is not also erected within you.

It does not help us to provide proof of Christ's existence, as one would provide proof of the existence of a cow. All mystics agree on this: you have to experience Christ within you.

For materialism, nothing counts but what it can perceive with its five senses; therefore, what Theosophy brings seems fantastic to it. We humans are too accustomed to relying only on our senses. With these external senses, we will never grasp and learn to understand Christ. But there are forces slumbering in man that enable him to develop [more refined] sensory organs within himself, which enable him to cognize higher things. The ancient Gnostics, the first church fathers, possessed such ability, such [higher] sense organs, and they testify with the mystics of the 13th and 14th centuries from their own experience of the higher human being that they have experienced Christ in themselves as a mystical fact. That means something. The first condition for understanding what happened at Golgotha is to experience Christ in one's own soul. And that is the significance of the theosophical movement: there are people, men and women, who, from their own experience, are informed about the truth of Christianity; they have had the practical experience of inner experience and can therefore speak about it in this way.

The center of Christianity is the personality of Jesus Christ. That is the positive core of truth. Not his teachings, but his person; not the good news that his disciples preached, but that they heard his voice, that they were in personal contact with him – that is what made them speak in such an inspiring way. All other explanations are insufficient to explain the unique phenomenon that the world has been renewed through the appearance of Jesus Christ. The theological teachings do not provide sufficient information about this. Theosophy brings us closer to understanding by deepening the theological view. Those who delve into its teachings will find that they have always been there, but they were not taught publicly, but in secret temples, where the disciples of priests and sages were taught and initiated.

What was taught there? It was proclaimed how the divinity poured out into the world, how evolution took place through the mineral, plant and animal kingdoms until man could arise in whom God lives. How this gradually comes about was taught. And to truly experience this within oneself was the goal, the purpose of the teaching. Those who had experienced the God within themselves were ready for initiation, and were initiated into the profound secrets of divine wisdom; they received a new name and could be “sealed in”, that is, they received citizenship in heaven, citizenship in the spiritual world. They received a new name “known only to the one who receives it”.

The Apostle Paul was such an initiate, otherwise he would not have been able to speak as he did. To know how the world came into being requires great wisdom. And this wisdom can only be attained from the One in whom the Word, the Logos, is alive. When He speaks, His Word is light and life. To describe the origin of the world, the symbol of emanation is used. Through the outflow of the Godhead and its inflow into matter, vibrations are generated through which the world comes into being. Through the outflow of the Logos, the world has come into appearance; indeed, it is the Logos that has come into appearance. The wisdom of the Logos rules and animates the world.

There are three who bear witness in heaven: the Father, the

Son (the Word) and the Holy Spirit;

And there are three that bear record in heaven: the Spirit (

wisdom), water and blood, and these three are together. (1 John 5:7-8)

The knowledge of wisdom should flow into the human breast, into its essence, and the preparatory schools served this purpose. In the act of initiation, the disciple was “immersed in wisdom”. If he had previously lived in the light of the flames, he was now immersed in the “fire”; he received the “Word” that lives in wisdom. He who has had a vision of this transformation is filled with a different spirit than before he beheld the mysteries. He can now proclaim the living word that he has seen in the mysteries.

Here we must guard against a certain prejudice. In ancient times, as in the present, one could be wise in all kinds of ways; the philosophical schools in Alexandria, for example, offered a wealth of wisdom material, but it was not possible to have an experience there that filled this wisdom with life. This life could only be attained through the way of the crucifixion and resurrection of Christ. After the appearance of Jesus Christ, it was possible to attain this life outside the mysteries of antiquity.

The appearance of Jesus Christ is an historical fact. In the mysteries, “death” was now carried out through a deep sleep, different from ordinary sleep. The disciple really experienced a kind of dying and rising. The great tragedy then took place publicly as a real fact through the death and resurrection of Christ. The proceedings in the mystery temples were only a reflection of this great event. The prophets, who were students of the mysteries, were hopeful about the possibility of the real fulfillment of what they had seen in the temples as models. And what they imparted to the world in the way of Messianic hopes was a part of what had been filtered down to them from the secret schools. The new element that Jesus brings is the saying, “Blessed are they that have not seen, and yet have come to believe” (John 20:29) – namely, to see what was shown in the mysteries. Now those who only believed could be blessed. Anyone who understands something of the essence of Christianity knows what it means to experience Christ within oneself. Before Christ's death on the cross, this experience was only possible within the mysteries; after it, anyone who believes can experience it. Such an experience, as Paul had before Damascus, was not possible before the appearance of Christ in the flesh. The spiritual Christ appeared to him; now he could bear witness to the Life.

Buddha, Zoroaster and so on were the founders of their religions, and those who professed their teachings were their followers. Christ was not the founder of his religion, he was its object. He filled humanity with himself. Paul experienced this in a special way. He is proof of the existence of the living Christ. Christianity is a mystical fact. The novelty it brings is the fact that human nature is transformed. That is why the Son of Man is at the center of Christianity. That is the core of the message. We also find the message of wisdom in other religions. The story of the Buddha concludes with the transfiguration. With Jesus Christ, the tragedy of the crucifixion and resurrection is added. This must be linked to the Buddha's life in order to understand the whole. Christ said of himself:

I am the way, the truth, and the life.

The other great religious founders could only say of themselves: I am the way and the truth. They stood on a high mountain where they saw the truth, from where they then proclaimed this truth to people. Jesus descended from the mountain into life, he descended to preach.

The divine creative word walked the earth, which was something other than the mere proclamation of the descent of the Logos.

[And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.] (John 1:14)

He is the Word made flesh. We learn to understand it by comparing it with the teachings of other religions. The deeper we penetrate into the understanding of all religions, the more we find the same teachings in them. But the tremendous difference between Christianity and all other religions is that Christ's self-sacrifice has made it possible for us to have direct contact with the incarnate Logos.

If what happened in the mysteries had been applied to the life of Jesus, one would have come to a correct understanding of his person and thus of Christianity much sooner. Now it was made possible for people to “believe without seeing” (John 20:29), namely without having seen what was shown in the mystery schools.

Theosophy now has the task of creating personalities for Christianity who can bear witness from their own experience to what they have seen and experienced. Only those who have experienced Christ within themselves can attain true knowledge. It is not easy for modern Christians to find their way into these new perspectives. They are in the same position as the scholars of the Middle Ages were in relation to world wisdom, where Aristotle was regarded as the only authority. When Galileo came to quite different conclusions about the nature and the activity of the heart and blood circulation through his own observations of life than Aristotle, he shared his discoveries with a friend. He had the matter explained to him, found it plausible, but then he rejected this innovation, saying that it could not be true because Aristotle presents the matter quite differently and that only Aristotle is right. The situation is quite similar with today's literal belief in religion, which is based on one's own direct insight. The truths of religion can be verified by one's own insight, just as today the whole of natural science is based on one's own direct research and not on a literal belief in the written traditions of earlier researchers. Only the facts observed in nature are accepted, and the facts themselves are allowed to speak. What Theosophy teaches about the soul is based on direct knowledge of spiritual processes through one's own contemplation. In this way, Theosophy bears witness to the essence of Christianity. Its purpose is to create such witnesses who can recognize through direct contemplation.

Report in the “Heidelberger Zeitung”, April 1905

The Theosophical lecture given by Dr. Steiner on Monday evening in the small Harmoniesaal was received with great interest. However, the number of visitors was not large compared to what the evening offered. The extraordinary wealth of ideas that the speaker displayed in every respect should be emphasized. The treatment of the topic turned out to be substantially different than one might have assumed. Under the heading “Wisdom Teachings in Christianity”, the speaker brought up completely different things, much deeper things than are currently in the memory of general Christianity. He spoke of mysteries, of seeing, of the development of higher powers of perception, of higher worlds, and explained that at the time of the first Christians, certain specific methods and exercises of the soul were used to develop and research the spiritual human being. The monthly magazine “Lucifer - Gnosis” contains the lectures of the speaker, Dr. Steiner, partly printed and also some very interesting articles from his pen (more details through the local Theosophical Society, office at Kettengasse 23). The lecture, which was received with great applause, concluded with various quotations from Goethe and Schiller, with a particular reference to the latter's aesthetic letters.

Throughout the millennia, different peoples have sought to satisfy their deepest needs in life through religion. In our time, it is easy to misjudge the significance of the religious aspirations of nations. It is easy for a modern person to harbor illusions about the nature of religion. Since one of the principles of Theosophy is to fathom the wisdom of religions, some light will also be shed today on the aims and tasks of the Theosophical movement in general.

At first, our topic was discussed by learned religious scholars from a cultural-historical point of view. In the past, such things were not considered at all. In the past, individuals were aware that they could find the truth in their religion. It was only in the course of the nineteenth century that people decided to compare different religions. This has revealed a remarkable fact: a consensus in the various religious beliefs of different human races. But they did not get much further than the assumption that the childlike imagination of the nations forms ideas about God and man in the same way. It has become common practice to see in the different religions of different peoples childlike stages of human spiritual development, and no more. If one delves deeper into the question hinted at here, one comes to the conclusion that one underestimates even the simplest religious ideas if one does not take them deeply and thoroughly. If you go deeper, you acquire the right kind of humility, the humility that says: You understand something of the great, powerful images, but there is still much you cannot fathom. You learn to recognize more and more by climbing the ladder of human development yourself.

Go down to ancient Egyptian culture. There you find the male deity Osiris and the female deity Isis. If you learn to understand the deity Osiris from the perspective of the Egyptian people, it reveals itself as a meaningful religious concept. It is said that Osiris was dismembered by his brother Typhon, and the individual pieces were buried in different places. The idea is associated with this that everything that lives on earth emerged from Osiris. Everything that happens on earth is seen as a resurrection of Osiris. When a person experiences their spiritual core, they say to themselves: Osiris rises within me. The earth is the dismemberment of Osiris. The human being is the resurrection of Osiris.

Now let us go up to the legends and myths of the Nordic world. There we meet the giant Ymir, who was overcome by Wotan, will and woe. We learn that he was dismembered, that the rocks were made from his bones, the streams and seas from his blood, the vault of heaven from his brain, and so on. This Earth is an enlarged, idealized human being. She is a sleeping giant.

We find similar ideas in the religions of different peoples everywhere. We should not believe that the religions of “lesser” peoples are childlike compared to our own. Let us take an example of how a sublime religion can be found in another nation. When the ancient Indians of North America were increasingly pushed back by the peoples of Europe, the latter believed that they were far superior to the North American Indians. At a meeting with the Europeans, a Native American chief gave a speech that beautifully reflects the religious beliefs of the Native American tribes. The way the chief spoke is how many representatives of these peoples spoke about God.

They had been promised land, but this had not been done. The chief now said the following to the representatives of Europe: You learn about God and what He says from books, in which small black characters appear. The white man only knows about his God from the black signs in the books, but the brown man recognizes the great spirit as it speaks to him from the whispering of the wind, from the lapping of the waves, [from lightning and thunder]. You promised us to give us land, but did not do it. Your God has not taught you to speak the truth, etc.

This is how many peoples thought about the great spirit before there was what we call religion. Religion comes from “religere”, to reconnect. We want to understand why religion is important for reconnecting.

Before our present human race populated Europe, Asia and Africa, it was preceded by the Atlantean population on the Atlantic continent, between America and Europe. This continent was inhabited by the Atlantean race. There they lived, the Atlanteans, with a peculiar spiritual life. What remains of Atlantean culture can be found in the seemingly wild, but in fact only backward culture on the periphery of the former Atlantis.

There they felt in a primitive and elementary way what one might call the equivalent of religion. What was the religion of the most ancient ancestors of early man is preserved in the form that we can find in the religion of China, in the so-called Tao religion.

When the Chinese pronounce the Tao, they feel something similar to how that Indian spoke of the great spirit. It was a completely different way of feeling and thinking; it was a sense of belonging to the whole world. Man did not feel like a special being, as we do today. Today's man does not think much of breathing in and out. The breathing process is carried out as a purely mechanical process. In the ancestors of yore, a feeling was awakened in response to breathing. They felt gratitude to the great spirit. They felt that he united with them with every inhalation. They united with him with every exhalation. When they felt their pulse, they attributed this power to the great spirit. They felt at one with the universal spirit. The breath was spirit to them, the blood that pulsed in their veins was spirit to them. They felt part of the great world spirit. One must try to feel what is going on in a human soul that feels itself as one piece with the great world spirit flowing through it, the divinity within itself, and within the divinity, how our ancestors were completely blissful in this sensation, one must learn to empathize.

There is only one feeling that comes close to this - when the Vedantist feels the “Tat twam asi”: “That art thou,” he says to the world around him. But in the main, our nature has lost the feeling of our ancestors. Sympathy for the whole world was called Tao. Tao is what lives in the wind, what lives in lightning and thunder, what lives in animals and plants, what is in man, what pulses through him as his life. It was a unified feeling. Our thinking is itself a product of development. Those who felt the Tao did not yet have this intellect. It is precisely a characteristic of our present race. When our race developed from the Atlantean race, intellectual thinking developed from the clairvoyant gift of the Atlanteans. Now people learned to think in terms. The consequence of conceptualization was that man strictly separated himself from his environment. This had a significance when man conquered intellect. The Atlanteans did not feel that they were separate from others. Tao was the blood, the air, Tao was the other human being. The feeling of separation arose in them through the intellect working within. Everything they felt in the world, they had to experience within.

The God who pulsed through man was a unity that flowed outside and flowed inside. Now the separation had taken place. Now the “religere” - “reconnect” had to occur, the religion that connected the outside with the inside. The entire fifth root race strives in religion to reconnect with the divine All-Spirit.

On the basis of what has just been said, one must ask oneself: How can man of our present cycle imagine his God? He must first seek him within himself. But when he realizes that this is the same God as out there, then he has achieved something in his own way, as the ancient Atlantean felt in Tao. This is expressed in the ancient, sacred religion that the Rishis taught their disciples, the religion that preceded the Vedas. The Vedas are only an echo of that ancient, sacred religion of ancient India. This religion of ancient India can be brought to life within oneself even without esoteric knowledge. For it lives everywhere between the lines and words. It is a religion of life, which assumes that the divine is found within the human being. Whereas in the past people felt the connection with the God in their environment, in ancient India people sought the God in the separate individual soul. They sought to develop themselves to the point of direct realization that what lives in the individual soul lives in all souls. If one could experience one's own divinity in this way, if one had found what led beyond all separateness; beyond the deception of separateness, then one called it the divine Brahman. One could not theorize about that. One had to experience it within oneself. Then one gradually came to recognize this unified divinity from three points of view. This is found in all religions, these threefold aspects, under which the Brahman is sought.

The three aspects of the divine are understood roughly as follows in the intimate life of the different religions: The divine spirit lives in you. But the divine spirit also lives outside in the universe. And a spark of this divine spirit lives in you. The spirit that lives in you when you have an urge, a passion, an ideal, also lived when it built the house in which you now feel and sense everything. The deeper you penetrate into the structure of human wisdom, the clearer it becomes how this divine spirit has worked in you. Your passions, your sense of truth, are still subject to error. But the human body is not subject to error. Only the soul makes mistakes. It continually attacks the wonderful organism that the Deity has built as a housing for man. The structure of the human body is perfect. Every bone, for example, is wonderfully designed. It is composed of fine beams in such a skillful way that no engineer today could imitate it. The thigh bone has a reciprocating structure that allows it to support the body with the least amount of force.

The higher bodies of man are much more imperfect than the physical. This perfect physical casing was built by the great spirit; then he was drawn into this shell like a spark. Now take this whole world of this structure that lives around you, apart from what lives in you as a soul, and you have the third aspect of the Godhead, the Holy Spirit. Then take your own soul and the souls of your fellow brothers and fellow creatures. That is the Son, the second aspect of the Godhead, the second form in which the Godhead appears. At the beginning of the world process, we have everything that surrounds us as the perfect world. That is the Holy Spirit. What now lives in it as soul, that is the Son. That which the Son will become and that to which we will come through the Son, what we will be at the end of the days, that is the first aspect, the Father. Religions look at the primal essence from these three aspects, Father, Son and Holy Spirit.

You can go through all religions and you will always find this Trinity as the basic concept of all religions. The disciples were spoken to in this way countless times. When I speak, my words break free from my soul. They vibrate in the air. Then the vibrations go out to the other souls. Imagine that the organ of hearing is switched off – I speak – the words could be made visible – then you could see what I am saying. Imagine that you could turn the vibrating air into water and then into something solid. Imagine that you could very quickly condense the [vibrating] waves. Then the words would fall down as pieces of solid matter. They would lie at the bottom of the ground. This is how religion imagines everything around us, only by thinking the macrocosm formed similarly to how the words do here.

The macrocosm was once a very fine substance. Now the deity spoke a word, a primal name. The substance condensed, and so everything came into being. This is how rock crystal was formed too. The words of God were spoken into this substance, and it condensed. Everything was the thought of God, everything was spirit. That from which the spirit emerges is the original word. The Word of God that resounded into space was called the “Word”, the second aspect of the Deity. The thought of God that had condensed was the third aspect of the divine essence. The Word that resounded was the second aspect of the divine essence. God was in the Word and in the Word was God. (John 1:1) But before the Word can be spoken, something must precede it. That was the Father-God, the beginning. A deep connection has been recognized in all religions between what was in the beginning, the Father-God, and the life of the present. The Son is the life of the present. In the soul lives the Son as the Word. Veda - Edda means: the word. That which is called the actual revelation in the different religions always goes back to the word. The divine documents express this word. That is why they are also called the Word. In the religious records is that which the Spirit of God has spoken into the world. An echo of this lives in the human soul.

Another part of the core wisdom of all religions is the awareness that man is in a process of development, that he can reach ever higher and higher levels of development. The soul can increasingly resemble God. In my body, I see that the forces and materials of nature have worked together to create the perfect physical body for me. Plants and animals are experiments. A development has taken place. In the human being, the keystone of this development is opposed to us. In us, we carry the spirit germ like a bud. This is how we participate in the spiritual world. Thus, the human being lives in a physical environment and, on the other hand, grows into a spiritual world. Within himself, he has powers and abilities through which he is connected to the spiritual world. Stones, plants, animals are beings in different degrees of perfection. The soul also exists in various degrees of perfection, existing in a sequence. This begins with us. We are the most imperfect in the spiritual world. We have to live ourselves into a community with supersensible beings, with spiritual beings that form the connection between man and the Supreme Divinity, Devas, Dhyan Chohans, Angels, Archangels, etcetera. Everywhere, in all religions, there is the core of wisdom of a spiritual world, of a sum of entities of a supersensible nature. Just as man belongs to the rest of the [physical] world through his physical body, so he belongs to the spiritual world through his core of being.

Another core wisdom of all religions is that all development occurs in cycles, which can be compared to breathing in and out, day and night. The life of a human being, the life of the soul, also runs in such cycles. Man alternates between this side of existence, where he gathers experiences, and another where he lives in community with spiritual beings, in Devachan. In rhythmic succession, physical life on earth appears again and again, and again the life of the spirit. The idea that one earthly life is one among many is a common basic law of all developed religions.

It is a mistake to say that Christianity does not teach reincarnation. In its esoteric form, it teaches reincarnation. It just doesn't teach it on the outside. Christ spoke to his intimate disciples about reincarnation. When he was alone with his disciples, he explained many things to them on the mountain. He only spoke most intimately to his most intimate disciples, James, John, Peter, at the Transfiguration. The expression “building huts” is there. (Mk 9,5) These are the most intimate disciples who have risen to the level where huts are built. You experience what you experience when you can build huts. Space and time are overcome. Moses and Elijah appear. The deepest secret is shown to the disciples. Elijah is the Way. “El” means Way. Moses is the Truth, and Christ is the Life. He stands in the middle. The Way, the Life, the Truth. This ancient wisdom of the Christian religion stands here in bodily form; it appears to the disciples in the devachanic, raptured state. Christ said to them: Elijah has returned. They just did not recognize him (Mk 9:19). He spoke to them of reincarnation, but continued: “But do not tell anyone until I return” (Mk 9:9). The Second Coming refers to the point in human development when they will be ready to find the inner Christ.

Angelus Silesius points to the essence of this inner Christ and its significance:

A thousand times if Christ were born in Bethlehem and not in you, you would be a thousand times lost.

The inner experience of Christ enables us to grasp the Christ in the world. When people have come so far, then one can speak again of reincarnation. Until then, it should be kept secret. Among the Egyptian slaves, there was a living awareness: This is one life among many. In the other life, I will be like the one who now commands me. Thus he recognized the law of reincarnation and karma, the connection between cause and effect in the moral world. He felt this to be the law of his life. Then we understand the deep significance that the law of karma and reincarnation had in the souls.

But this humanity would have only looked up and lost the appreciation of the one life between birth and death. Once the soul had to go through a life where it knew nothing of reincarnation. About 1500 [or 2600] years is the period that elapses between two embodiments. In the 2000 years after Christ, the soul has gone through one such embodiment. Therefore, the disciples should not teach reincarnation until people could grasp the Christ within themselves.

The doctrine of reincarnation is contained in Christianity, not as a mere teaching, but as a legacy for the future. The teaching was not lost in Christianity by accident or disgrace, but was deliberately not taught for 2000 years. Man has grown out of the whole of nature. Goethe felt the Taoist feeling in the words he addressed to nature in the Hymn to Nature. This contains an examination of how he empathized with nature.

Man had to become a special being, but then he had to be reconnected to the divine. The search for the way back to the divine is what the old mystics of the Middle Ages called deification. This is how man expresses that he is eminently created for a development. In order for him to grow towards deification, the divine must be present in him in a seed-like way.

To make this one's content is to be a religious person. And to know what then lives in the soul and flows through it is theosophy. This is, in another form, what religions give to man. It makes religions understandable to him. Divine wisdom is the antitype of the soul's content, which itself is permeated and pulsated by the truth. The earlier religious conceptions were more or less the content of faith. This content of feeling must be raised into full, bright day-consciousness. The deepening of all religions into wisdom, so that it permeates us completely with its living content, so that the soul thereby reaches the goal of deification; that is what Theosophy will lead us to.

Question: What is Christianity's position on the doctrine of repeated lives on earth? Why is it not officially taught? How did Christianity come to avoid touching on this question?

Rudolf Steiner: This is connected with the development of the human race. In ancient times, four thousand years before our era, all people knew about it. The ancient Egyptian slaves who had to build the pyramids under cruel tormentors already took comfort in it. In the time of Christ, the consciousness of it was still vividly present. On Mount Tabor, Christ Jesus forbade his intimate disciples to speak of re-embodiment in the next two thousand years. “On the mountain” means “in the innermost sanctuary”. There, the disciples wanted to “build huts”, which means the second degree of chelaship, discipleship. By appearing transfigured with Elijah and Moses, Jesus showed them the context of continuous life.

Elias - El = the Way, Moses = the Truth, Jesus = the Life! And then they saw Jesus alone, who is “the Way, the Truth and the Life” (John 14:6), in one person. Then he said, “Tell no one until I come back.” Christ will come again when humanity is one step further in its development. All this was known to the mystics. Today's humanity, which has gone through external Christianity, has found its bliss in the person of Jesus Christ. It will be different in the sixth sub-race. Angelus Silesius already says:

And if Christ were born a thousand times in Bethlehem, and not in you, you would still be lost forever.

The wooden cross cannot save you from evil where it is not also erected in you.

Only when Christ has become an experience in us, can Christ appear in another form.

If the eye were not sun-like,

The sun could never see it.

If God's own power did not lie within us,

How can we be filled with divine rapture? (Goethe).

Thus man can see Christ in the world only where he is to be seen, when he himself has become Christ-like. Until then, the teaching should not be taught. Why should this be so? Christianity is universal; it is to permeate all of life. If life between earth lives was to be made holy, then it also had to make the earth life holy. In order to recognize the importance of the sacredness of the lower life on earth, everything had to be done to sanctify it; that is why the human race should go through life once, without knowing about the repetition of the same. This has now been achieved for many.

It is completely wrong to conclude from this that the punishments in hell are eternal. The one-time experience of a life without knowledge of re-incarnation should teach man to take life seriously. It is assumed that re-embodiment takes place after 1500 to 2000 years for each soul, and that during this period all human souls have probably gone through such an earth-life without knowledge of repeated earth-lives. And so the time has now come when this teaching is being proclaimed again.

Jesus fulfills his will. He said:

He has guided Christianity through the darkness up to this point, and now He is allowing the teaching to shine forth again, now that Christianity was in danger of freezing. The teaching, which is new to many, is intended to bring old Christianity back into flow; it will produce new blossoms and fruits when it now takes up the teaching again. This is an ideal that can only be realized gradually. If the teaching is first understood and accepted as a theory, it will not be long before we hear theosophical concepts and thoughts from the pulpits. Theosophy will imbue everything old with new, fresh life, and when it no longer stands and appears as something special, it will have made itself superfluous as a doctrine.

Report in the “Frankfurter Nachrichten” of January 21, 1906

“The wisdom at the core of religions” was the subject of the third Theosophical lecture, which Dr. Rudolf Steiner from Berlin gave in the Gutenberg Hall on Friday.

All religions have certain similarities; they all have something fundamental in common. Only the theosophical school of thought, which is so much misunderstood, was called upon to shed new light on these mysterious things, for one of its main tasks is to research the wisdom teachings of all the religions of the world.

What is religion? The word means connection; through religion, the human soul is connected to the divine, it is the bridge between the soul and its spiritual-divine origin. All religions have become, have developed; they used to be different from what they are today. Recent natural science is convinced that a mainland once existed between Europe and Africa, between Africa and America – we call it Atlantis after the ancients – on which lived different people than we do today. They did not have the same intellectual powers as we do, but they had others that we lack, which are similar to the abilities that our soul develops in dreams. Their imagination was not based on sensory perception of things; instead, the outside world appeared to them in images, symbolically, as it does in dreams. They also felt their divine origin, because they felt at one with all life, with that of plants and animals.

This view of the Atlanteans is peculiar to all the early beginnings of religions. The soul's experience of all of nature, this empathic feeling for natural forces in higher spiritual vision, gave rise to the belief in the “Great Spirit”, which is revealed in every sound of nature. Then came the time when, out of the soul's dream state, out of symbolic contemplation, intellectual life in the modern sense developed. People scattered to different countries and adapted to their climate and other conditions. What had previously been felt as a spirit now had to take on a different form; religion had to be proclaimed in different forms to correspond to the changed circumstances. The Atlanteans developed the images from the soul world, but now the outside world approached man and was different everywhere. Consequently, the bond between the soul and its divine origin had to be knitted in new forms. Hence the diversity of religions, but also their common ground, the agreement regarding the basic truths, regarding the core of wisdom.

Spiritual leaders and guides of humanity, the “Brotherhood of Initiates”, have always existed, even among the Atlanteans; and it was they who proclaimed the wisdom core of the original religion to all times and all peoples and thereby preserved it. All the founders of religions, the authors of the Vedas, the Egyptian Book of the Dead, the magi of the Chaldeans, the priests of the Babylonians, the world sages of the Greeks, the Zarathustras, Confucius, yes, the German mystics, Paracelsus, Angelus Silesius and Jakob Böhme – they were all, together with the greatest initiate, Jesus Christ, such guardians of humanity, such proclaimers of the religious core of wisdom. He explained what speakers understand by this core of wisdom using the example of the doctrine of the Trinity, which returns more or less developed in all religions.

Freedom is a word that makes every heart beat faster, a word to which the ideals of our best human brothers have turned, for which the noblest spirits of humanity have devotedly sacrificed their work, their lives and their very selves. Freedom is that, about which great thinkers have said that it has something to do with the whole development of humanity. Hegel calls the history of man “a progression of people in the consciousness of freedom”. He says: If we look at the Orient with its mighty monarchy, we see how countless people languish in bondage and how only one is free. In later history we see how more and more people become free, and how through Christianity the inner aspiration to freedom has been placed in the heart and soul of every person, and how whole masses of people have shed their blood to make real what Christianity has presented as divine truth. The feeling of freedom in Christianity lies even deeper. The Lord said:

You shall know the truth, and the truth shall make you free! (John 8:32)

If we enter the quiet study of the thinker and philosopher, we will see how the deepest minds have seen it as their task to explore what human freedom encompasses, for example Leibniz and Fichte. They asked: How should we relate to this central concept of our entire human spiritual life? Is man free, or is he under a necessary compulsion? Can we really face the criminal in the same way if we know that he was predestined to do an evil deed, or know that he was free, that he committed his deed of his own free will? — It could well be that, precisely because the question of freedom lies so deep, it is one of the deepest human riddles.

The theosophical worldview speaks of the ability of the human being to develop his higher senses. In its path of knowledge, it describes the most diverse qualities and virtues that one must acquire in order to come to knowledge; the last of these qualities is the will to freedom. This is part of the process if one wants to develop higher. If you want to approach this human puzzle in a completely natural and perfect way, you have to ask this question a little differently than it is usually asked. Usually one asks: Is man free, or is he under a necessary compulsion?

A large number of human thinkers say: People are free; another part of the thinkers says: No, anyone who believes that does not realize that in some way there must be a cause for everything a person does. — In truth, such a thinker says to himself that man is unfree, and that even if he appears to act freely, there is some condition behind it. If there were no particular reasons for an act, he would not do it. An example is given here of the donkey that stands in the middle between two bundles of hay and cannot decide which one to eat, and therefore starves to death because he is not free and the causes on the right and left are equal.

Perhaps one could say: Freedom is something that one first acquires; then man is neither completely free nor unfree. As he develops towards freedom, he becomes more and more free. The development of man is the way to his freedom. - There we come closer to the view of those who see the freedom of man as something that he can acquire through experience and knowledge. - Look at the child. We can always tell what will drive it to do a certain act under certain conditions. The question, “Is man free?” makes no sense, but the question, “Does man become freer through development?” does make sense.

With a mechanism, we can always say exactly what must happen according to the forces and conditions inherent in it. If we turn to plants, we cannot say so definitely what will happen to them. With animals, we can predict even less with certainty what they will do. Something like arbitrariness comes out even with the higher animals. If we then go up to man, we see more and more the area of necessity being restricted. In the savage, however, we see only a spark of freedom; but the more man develops, so that he comes to moral concepts, the less one can assume with certainty what he will do under given circumstances. — With the leaders of mankind, one cannot assume at all what they will do. They always do what is original. He who merely executes those things which the chain of necessity has brought up to him adds nothing new to the development of humanity. But he who brings something new from the source of illumination into humanity adds something that was not there before. Originality brings about progress, and originality must go beyond the realm of mere necessity.

Man can be understood in such a way that we divide him into the lower nature, which finds expression in the physical body; and into the higher, soul-like, spiritual nature, which at first only glows like a spark, but which increasingly becomes the ruler of his being. In a child, one finds many traits that speak to the heart but bear a strong resemblance to those of the parents, relatives, etc. But then the spark of originality and freedom begins to stir. The innermost part of the soul begins to express the person, the being itself, in what lives.

The more originality a person has, the more this is written into the features and movements of his entire being. Then the human being emerges from his inner being into his surroundings. First he writes his innermost being into his character; his facial features, his gestures become an imprint of his soul. The more perfect the human being becomes, the more he leaves the footprints of his existence on his surroundings; he influences ever widening circles. How does the human being acquire the ability to have this effect, first on himself and then on his surroundings?

Freedom is never arbitrariness, but something quite different. The drives and instincts are the purest tyrants, and if we follow them, we are subject to arbitrariness. Goethe said: Only he is worthy of freedom who has first gained mastery within himself and over himself. — First we must control the drives and passions, then we have a claim to real freedom.

We must rise from everyday knowledge to the knowledge of the interrelationships of the world. What is important here is not intellectual knowledge, but spiritual-soul knowledge; then this knowledge is the beginning of freedom. - When we enter into our existence, we are born into a body. At birth, man is already endowed with a certain amount of abilities and with a certain degree of perfection.

We ask: Where did this come from? — The laws of the spiritual powers of the world have built it up. We are placed into the world, and the laws of the world have worked on us and with us to this point. We must live ourselves into the laws of the world; we must rise to the creative powers in the world. By making the laws of the world our own, we free ourselves more and more. Knowledge of the laws of the world, absorption in the laws of the world, that is what makes us free. He who is forced to act is not free; but he who recognizes the laws of the world becomes free. To understand that one should do something is to act freely. As long as we do not recognize the highest divine, we act under compulsion. But when we recognize the divine, we act as co-knowers of the thoughts of God: then we become free.

Master Eckhart meant this when he spoke so beautifully and powerfully of freedom in his sense. There is much in this that, with a wonderfully intimate, fine power, detaches the understanding of freedom from the human being. It is impossible for one who is filled with knowledge of God to do evil; for him, good action becomes a matter of course.

In his letters “On the Aesthetic Education of Man”, Schiller developed a pure concept of freedom. The whole thing culminates in giving people a concept of human freedom.

In an epigram, Schiller has turned very sharply against the concept of virtue of Kant, who saw the suppression of instincts and passions as necessary.

If a person acts according to Kant's concept of virtue, then he is a slave to his ideals, to the necessity of reason. If he blindly follows his urges and passions, then he is a slave to his baser nature. In neither case is the person free; he only becomes free when he is able to achieve the middle state between the two. This conception of freedom is what makes Schiller so exquisitely refined. A person is only free when he has so ennobled his impulses and instincts that he will not want to do anything other than what his duty commands. In this way, by following his passions, man then follows the highest moral ideals.

Sensuality and morality, naturalness and spirituality then meet in such a person. One acquires such a state through an inner work on oneself. Such a state has been called: enthusiasm, that is, being in God; so refined have his instincts and passions that even the basest instincts only want what they should want under the divine law of the world.

Man is free to a certain extent, insofar as he has ennobled his instincts and desires, and unfree insofar as he has not yet done so.

Art should serve to educate people for freedom. — The eye, a sensual view, conveys enjoyment in works of art; but the soul also shines forth from the work of art. As we look with our senses, something spiritual flows into us at the same time. Art should elevate the sensuality of man to spirituality, deepen him.

It is a becoming of man from bondage to freedom. Among the means of education that are intended to lead to entry into the spiritual worlds, the will to freedom is also mentioned.

Many questions have been asked incorrectly; they must be asked correctly: this also applies to the question of freedom. It must also be asked correctly in order to understand how the laws of reincarnation and karma work. In the beginning, man must first learn to use his body as a tool to connect with the world around him. He must learn how to use himself as a lower human being. Through many lives he learns the way to freedom, the way to unleash the deepest nature of man, to live in the divine nature. There is a calm and security in living in freedom. The philosopher Fichte spoke the word that gives strength to the soul: “Man can do what he should; when he says he cannot, he does not want to.”

We must first learn to will; our deed becomes free when our will is imbued with knowledge. Freedom grows in man through continuous assimilation of knowledge. We absorb such power when we learn to view the laws of the world in the right way. Spirit and law must be in the world if we are to find spirit and law in the world. We take the lawfulness out of the world; therefore, the world lawfulness must already be there. If man wants to think thoughts about the world, then the world must be built according to thoughts. Those who shaped the world first placed thoughts into it.

The one who has recognized and appropriated the laws of the world acts as a conscious being in the freedom of the world and becomes an assistant to the gods in the world. Through knowledge of the law we become free; then we can act consciously.

Joy is a gift for the present; but we learn to appreciate suffering when it is gone, because suffering is a source of knowledge. A God who would take suffering out of the world would not be doing people any service. The path of suffering is the path of knowledge, and only knowledge makes us free.

Only those who must conquer it daily deserve freedom and life.

Development is the way to freedom. Christ called Himself the Way, the Truth – Knowledge – and the Life – Development.

Man must follow this principle: “Die to what is lower within you and awaken to what is higher.” “Die and become” is what has always worked through the whole education of humanity towards the development of freedom.

The Bible text says this; it tells us the great, serious, redeeming truth that by permeating ourselves with the will of the law, we make ourselves great participants in world events. In this sense, Christ Jesus says:

You will know the truth, and the truth will make you free.