The Rudolf Steiner Archive

Rudolf Steiner's notebook entries, notebook archive number 281. Some of this may also have been given in the esoteric lesson in Kristiania (Oslo) on 18 or 20 May.

May 27, 1923, Dornach, the Wachsmuth-Lerchenfeld group:

First enjoyment of the Esot. Then forgetting the Esot.

1.) Examination of the seriousness =

2.) Hatred, ambition, denied love, astral light
3.) The legend
4.) The intentions<
today = one has lost the word and the
thoughts to the I.

Thought-feeling

Melas

speak rightly, s l m ch
so that the word Salem
works

“Lord
over thyself

”Brethren of the... (another version)

According to Rudolf Steiner's manuscript from notebook archive number 281

Divine Sculptors of the Universe
Feel the soul-sacrifice smoke
Which we in your light heights
Worshipping would like to let flow.

Divine thinkers of the universe
Take into your thinking the sacrificial word
That we entrust to the air circles
Which meet you when your forces
worlds through space.

Divine creators of the universe
Take into your being our own being
So that we may flourish under your protection
When you lift up from the depths of the earth
a world growing towards the heights of light.

Meditation from the esoteric hour Dornach, May 27, 1723

The Indian mantram

The wording has not been handed down. Among Rudolf Steiner's handwritten notes on these esoteric hours are two Indian mantras:

Yasmāt jātam jagat sarvam, yasminn eva praliyate
yenedam dhriyate caiva, tasmai jnānātmane namah.
From whom the whole world originates, to whom it
returns,
through whom it is securely supported,
To Him the Self who knows, be all honor.

The other Indian mantram is recorded in the notebook as follows:

Satyam gnanam anantam Brahma
ananda rupam amritam vibharti
Shantam Shivam advaitam
Shanti Shanti Shanti.

Wording of the two subsequent manuscripts by Rudolf Steiner

The two manuscripts, obviously written down together, come from the estate of the English sculptor Edith Maryon, who was Rudolf Steiner's colleague in the sculptural wood group and fell ill after the building fire. Rudolf Steiner, who visited her repeatedly during her illness, apparently told her about the esoteric lesson of May 27, 1923 and wrote down the two mantras for her.

Note sheet archive number 5852

J A O U E (preparation)

Catch the butterfly
Send it to the icy heights (3 1/2 years)
Where the world dreams (memory)
It becomes a bird for you
Then you have done half the work (-I now)
(Forgetting)
Dip the bird
In the depths of the sea
Where the will of the world is at work
The bird drowns
Then you still have to do
To burn the bird's corpse
Purifying in the fire
Then consume the ashes
And you are
The light in the darkness of the world. - (Tragedy)

(Above the vowels:)

J still within,
A one opens to the world that says a lot
O the angels come, give hands
U the second hierarchy comes, flows around one with light
E the first hierarchy comes and burns one in fire.

[ 1 ] If we turn our attention to what was said to the Greeks by the teachers and leaders of ancient Egypt about the direction and guidance of the spiritual life of their country, we may trace a remarkable parallel between that which is manifested in the individual life of man, and that which governs human evolution as a whole. It is related that when a Greek once asked an Egyptian, who had guided and led his nation from ancient times onwards, he answered, ‘In the times of yore, the gods ruled and taught us, and only afterwards men came to be our leaders.’ The Egyptians named Menes to the Greeks as their first leader on the physical plane to be recognized as a human leader. That is to say, the directors of the Egyptian people alleged that in earlier times the gods themselves—as Greek records confirm—guided and led the Egyptian nation. Such an assertion, coming down to us from ancient times, must, however, be rightly understood. What did the Egyptians mean when they said, ‘Our kings and great teachers were gods?’

The man who thus answered the question of the Greek meant that if any one had gone back into the ancient times of the Egyptian nation, and had asked those people who felt something within them like a higher consciousness, or wisdom from higher worlds: ‘Who are really your teachers?’ they would have answered: ‘If I wanted to tell you about my real teacher, I should not point to such and such a person and say, ‘That is my teacher,’ but I should first have to put myself into a clairvoyant state (it is known from spiritual science that this was comparatively easier in ancient times than it is now), and then I would find my real inspirer and teacher, who comes to me only when the eyes of my spirit are opened.’ For in ancient Egypt beings who were not incarnated in a physical human body came down amongst men. In those remote ages, it was the gods who still ruled and taught the Egyptians, and by “gods” they understood beings who had preceded man in evolution.

[ 2 ] According to spiritual science, the earth passed through an earlier planetary condition, called the Moon-state, before it became Earth. During this condition man was not yet human in the present sense of the word. On the old Moon were present beings not possessed of the present human forms and differently constituted, who nevertheless were then at the evolutionary stage which man has now attained on earth. We may therefore say, that on the ancient Moon-planet which has perished, and out of which the Earth afterwards originated, there lived beings who were man's predecessors. In Christian esoteric language they are called Angel-beings (Angeloi). The beings immediately above them, Archangels (Archangeloi), were human at a still earlier period. The angels, or angeloi in Christian esotericism, Dhyanic beings in eastern mysticism, were ‘men’ during the Moon-period. Now these beings, during the present Earth-period, are a stage farther advanced than man—those of them, that is to say, who completed their evolution on the Moon. Only at the end of the Earth's evolution will man have arrived at the stage which those beings had reached at the end of the Moon-period.

When the Earth-state of our planet began and man appeared on earth, these beings were not able to appear in an external human form, for the human body of flesh and blood is essentially a product of earth, and is only adapted to the beings who are now human. The beings who are a stage farther advanced than man could not be incarnated in human bodies. They were only able to take part in the government of the earth by illuminating and inspiring those people in primeval times who had attained the stage of clairvoyance. Indirectly, then, through such clairvoyant persons the angels intervened to guide the destinies of earth.

[ 3 ] Thus the ancient Egyptians still remembered a time when the leading personalities of the nation were clearly conscious of their connection with what are called gods, angels, or dhyanic beings. Now what sort of beings were these, who were not incarnated in a human form of flesh and blood, but who influenced mankind in the way we have described? They were man's predecessors, advanced beyond the human stage.

[ 4 ] There is in these days much misuse of a word which may in this connection be applied in its true meaning, the word “Superman.” If we really wish to speak of “Supermen,” it is these beings who may rightly be so called. Human during the Moon-period, the planetary stage preceding our Earth, they had now outgrown humanity. They were only able to appear in an etheric body to clairvoyants. It was thus that they came down to earth from spiritual worlds and ruled here even as late as post-Atlantean times.

[ 5] These beings had, and still have, the remarkable quality of not being obliged to think; in fact, we might even say that they cannot think at all as man does. How then does man think? More or less in this way. He starts from a certain point and says, “I understand this or that,” and from that point he then tries to understand various other things. If this were not the method of human thought, school-life would not be such a difficult period for many. We cannot learn mathematics in a day, because we have to begin at a certain point and go slowly forwards. This takes a long time. We cannot survey a whole world of thought at a glance, for human thought runs its course in time. A system of thought does not enter the mind in a flash. We have to make an effort and have to exert ourselves, in order to find the sequence of thought. The beings described above are without this human peculiarity. A far-reaching train of thought comes into their minds with the same rapidity with which an animal makes up its mind that it will snatch at something which its instinct tells it is eatable. Instinct and reflective consciousness are in no wise distinct in these beings; they are one and the same. Just as animals have instinct at their stage of evolution, in their kingdom, so these dhyanic beings or angels have direct spiritual thought and conceptions. By virtue of this instinctive inner life of conception they are of an essentially different nature from human beings.

[ 6 ] Now we can easily understand why it is impossible for these beings to use a brain or physical body like ours. They have to use an etheric body, because the human body and brain only allow of thoughts in time, whereas these beings do not develop their thoughts in time, but feel the wisdom that is approaching them blaze forth, as it were, spontaneously within them. It is impossible for them to think erroneously in the sense in which man does. The process of their thought is a direct inspiration. Hence the personalities who were able to come into contact with these super-human or angelic beings were conscious that they were in the presence of unerring wisdom, Therefore, even as late as ancient Egyptian times, when the man who was the human teacher or king was in the presence of his spiritual guide, he felt thus the command which he is giving, the truth which he is enunciating, is literally right and cannot be wrong. This was also felt by those to whom the truths were passed on.

[ 7 ] The clairvoyant guides of the human race were able to speak in such a manner that in their words people believed they were receiving exactly what came down from the spiritual world. In short, there was a direct current down from the higher spirit-hierarchies which were directing humanity. [ 8 ] Thus what works on the individual in early childhood may be seen working on humanity at large in the form of the next world of spirit-hierarchies which hovers over human evolution as a whole. This is the next kingdom of the angels or super-human beings, standing a step higher than man, and extending directly into spiritual spheres. They bring down to earth from those spheres what is worked into human civilization. In the child, it is on the formation of the body that the higher wisdom leaves its impress; in human evolution of past ages, it was civilization that was so matured.

[ 9 ] Thus the Egyptians, who described themselves as being in connection with divinity, felt that the soul of humanity was open to the action of spirit hierarchies. Just as the soul of a child opens its aura to the hierarchies up to the time mentioned in the preceding pages, so, through its work, did the whole of humanity open its world to the hierarchies with which it was connected.

[ 10 ] This connection was most important in those teachers whom we call the holy teachers of India, the great teachers of the first post-Atlantean or Indian civilization, which unfolded itself in southern Asia. When the Atlantean catastrophe was over, and the physiognomy of the earth had changed, so that the new conformation of Asia, Europe, and Africa had evolved in the Eastern hemisphere, the civilization led by the ancient great teachers of India began. This was before the time we have mentioned as reported in ancient records. The man of today is apt to get quite a wrong idea about these teachers. If, for example, one of the great Indian teachers were to be confronted with an educated man of the present day, the latter would gaze upon him with astonishment, and perhaps say, “Is that a great teacher? I should never have thought it.” The words “clever” or “learned” in the sense of modern culture could not be applied to the holy teachers of ancient India. They had nothing clever to say. They were simple, homely people, who would have answered even questions of everyday life in the simplest fashion possible. And there were many periods during which scarcely anything could be elicited from them but what would seem, to an educated man of today, insignificant. On the other hand, there were certain times when these holy teachers were revealed as something more than simple, homely men. At these times they were obliged to be together to the number of seven, because what each individual was able to feel had to combine harmoniously with the feelings of the other six teachers, as though in a consonance of seven sounds. For it was then possible for each one to see something according to his particular gift and degree of development. Assuming that we know how to decipher the real occult records, we find that from the harmony of the separate parts which each individual was able to see, there arose the primeval wisdom which comes down to us from ancient times. These records are not the revelations of the Vedas, however much we may admire them. What the Indian holy teachers taught is of much earlier date than the composition of the Vedas, and it is only a feeble echo of their wisdom which lies before us in those mighty works. But when each of these men was in the presence of a super-human predecessor of humanity, was gazing clairvoyantly into higher worlds, and listening clairaudiently to what was being taught through that predecessor, it was as though the sun shone from their eyes. What they were then able to say worked with overpowering force on their environment, so that all who heard them knew that it was not human life or wisdom that was speaking, but that gods, super-human beings, were influencing human civilization.

[ 11 ] The ancient civilizations had their rise in this sounding to mankind of the knowledge of the gods. Only by degrees in post-Atlantean times was the door closed into the divine spiritual world which in the Atlantean period had still been wide open for the human soul. And in the various countries and nations it was felt that man was thrown ever more and more on his own resources. What is revealed in the case of a child appears in humanity in a different way. The divine spiritual world is first diffused into the unconscious soul of a child, and the soul works upon the formation of the body. Then comes the moment at which the child learns to feel itself an ‘ego’ and this is the moment to which its memory goes back in later life. This is what makes it possible to say that the wisest of men may still learn something from the soul of a child. From this point, however, the individual is left to himself. The ego-consciousness comes into being, and everything combines to make it possible for him to remember his experiences.

So, too, in the life of nations there came a time when they began to feel themselves shut off from the divine inspiration of their early forefathers. Just as the child becomes gradually shut off from the aura that floats about its head in its earliest years, so in the life of nations did the divine ancestors withdraw themselves more and more, and mankind was left to its own research and to its own knowledge. When history speaks in this manner, the fact of the guidance of humanity is realized Menes was the Egyptian name of him who inaugurated the first human civilization, and it is at the same time hinted that man thereby became liable to error, for thenceforward he was left to look for guidance to the instrument of his brain. That man was liable to fall into error is symbolically indicated by the fixing of the date of the construction of the labyrinth at the time when humanity was abandoned by the gods; for the labyrinth is an image of the convolutions of the brain as the instrument of man's own thoughts—windings in which the thinker is able to lose himself. The Orientals called man, as a thinking being, Manas, and Manu stands for the first great thinker. The Greeks called the first organizer of the human principle of thought Minos, and with him is associated the myth of the labyrinth, because it was felt that, since his time, mankind had gradually passed from the direct guidance of the gods to a guidance in which the “ego” feels the influence of the higher spirit-world in a different way.

[ 12 ] Besides those predecessors of man, the true supermen, who had completed their humanity on the Moon and had become angels, there are, however, other beings who did not perfect their evolution on the Moon .The beings called dhyanic in Oriental mysticism and angelic in Christian esotericism, consummated their evolution on the ancient Moon, and when man began his earthly career were already a stage higher than he was. But there were other beings who had not finished their evolution on the ancient Moon, any more than the higher categories of Luciferic beings had finished theirs. When the Earth-state of our planet began, man as we have described him was not the only being there. He felt also the inspiration of divinely-spiritual beings; otherwise, like a child, he would have been unable to progress. Accordingly, besides these childlike human beings, and acting through them, there must have been also present on the earth beings who had completed their evolution on the Moon. But between these and man there were yet other beings who had not finished their evolution on the Moon—beings of a higher order than man, because, even as early as the ancient Moon-period, they might have become angels or dhyanic beings. At that time, however, they had not come to full maturity. They were angels in a backward state, yet they far outdistanced man as regards everything which man called his own. Generally speaking, they are beings occupying the lowest grade in the ranks of Luciferic spirits. They hold a middle position between men and angels, and with them begins the kingdom of Luciferic spirits.

[ 13 ] Now it is extremely easy to get an erroneous idea of these spirits. We might ask why did the divine spirits, the regents of good, allow them to fall short, and thereby admit the Luciferic principle into humanity? And it might further be objected on this ground, that surely the good gods turned everything to good. This question is obvious. And another misunderstanding which might arise, is expressed in the idea that these are “evil” spirits. Both ideas are merely misunderstandings; for these spirits are by no means purely “evil,” although the origin of evil in human nature is due to them. Since they stand midway between man and superman, they are, in a sense, more perfect than men. In all the qualities which human beings have to acquire for themselves, these spirits have attained a high standard, and they only differ from man's predecessors described above in being able to incarnate in human bodies whilst man is being evolved on Earth. This is because they did not consummate their humanity on the Moon.

The dhyanic or angelic beings proper, who are the great inspirers of humanity, and to whom the Egyptian referred as being still their teachers, did not appear in human bodies. They could only manifest themselves through human beings. On the other hand, the beings in a mid-position between men and angels were still able, in very early times to incarnate in human bodies. Hence amongst the human race inhabiting the earth in the Lemurian and Atlantean periods, we find people whose innermost soul-nature was that of an angel in a backward state. Not only ordinary people were going about the earth, who through their successive incarnations were to arrive at the ideal of humanity, but beings who only outwardly appeared like them. These had to bear a human body, for the outward form of a human being in the flesh is dependent on earthly conditions. Especially in more ancient times did it happen that beings belonging to the lowest category of Luciferic individualities were present amongst men. And so at the same time that the angel-beings were working on human civilization through man, Lucifer-beings were also incarnated and founding human civilizations in various places. And when in the old folk legends it is related that in some place there lived a great man who was the founder of a civilization we are not to understand that such a Lucifer-being was necessarily the vehicle of evil but rather that human civilization was to receive countless blessings from him.

[ 14 ] Now it is known through occult science that in ancient times, particularly in the Atlantean period, there existed a kind of primitive human language, a manner of speech, which was the same all over the earth, because “speech” in those days came much more out of the depths of the soul than it does now. This may be gathered from the following: In Atlantean times, people felt all outward impressions in such a way that if the soul wished to express anything outward by a sound, it was constrained to use a consonant. What existed in space pressed for imitation in a consonant. The blowing of the wind, the murmur of the waves, the shelter given by a house were felt and imitated by man in consonants. On the other hand, the sorrow or joy which was felt inwardly, or was observed as feeling in another being, was imitated in a vowel. From this we can see that the soul became one, in speech, with outer events or beings. [ 15 ] The following instance is taken from the Akashic Records: A man drew near a hut, which was arched in the ancient fashion and gave shelter and protection to a family. He noticed this, and expressed the protective arch by a consonant; and by a vowel he expressed the fact, which he was able to feel, that within the hut the embodied souls were comfortable. Thence arose the thought “shelter”; “there is a shelter for me—shelter for human bodies.” The thought was then poured forth in consonants and vowels, which could not be otherwise than they were, because they were a direct impression of experience and had but one meaning. [ 16 ] This was the same all over the earth. It is no dream that there was once an original human root-language. And, in a certain sense, the initiates of all nations are still able to feel that language. Indeed there are in all languages certain similar sounds which are the remains of that universal language.

[ 7 ] This speech was prompted in human souls by the inspiration of the super-human beings, man's true predecessors, who had perfected their evolution on the Moon. From this it may be seen that if that evolution alone had taken place, the entire human race would practically have remained one great unity, and there would have been uniformity of speech and thought all over the earth. Individuality and diversity could not have been developed, nor at the same time could human freedom. In order that man might become individual, cleavages had to take place in humanity, and the difference of language in different parts of the world is due to the work of those teachers in whom a Luciferic spirit was incarnated. According as a particular angel-being, who had fallen short in his evolution, was incarnated in a particular race, was he able to instruct its people in a particular language. Thus the ability to speak a separate language is, in all races, traceable to the illuminating presence of these great beings who were angels in a backward state and who stood far above the people of their immediate environment. For instance, the beings described as the original heroes of the Greeks and other nations, and who worked in a human form, were those in whom an angel who had fallen short was incarnated. Therefore these beings must by no means be characterized as entirely “evil.” On the contrary, they brought to man that which predestined him to be a free human being all over the globe, and they differentiated what otherwise would have constituted a uniform whole everywhere on earth. This is not only true of languages but of many other departments of life. Individualization, differentiation, freedom, we may say, come from the beings who fell short in their Moon-evolution. It is true that it was the purpose of the wise rulership of the cosmos to bring all beings in planetary evolution to their goal, but if this had been done in a direct way particular ends would not have been attained. Certain beings were therefore arrested in their development because they were to have a special mission in the progress of humanity. Since the beings who had fulfilled their mission on the Moon would only have been able to educate a uniform human race, beings who had fallen short on the Moon were set against them, and it thereby became possible for these backward ones to turn into good what appeared as a defect.

[ 18 ] This opens up the question, why do evil, wickedness, imperfection, and disease exist in the world? This problem should be looked at from the point of view from which we have just considered the imperfect angel-beings. Everything which at any time exhibits imperfection or backwardness will be turned into good in the course of evolution. It is obvious that this affords no justification for bad actions on man's part.

[ 19 ] Why does a wise Providence allow certain beings to lag behind and not reach their goal? There will be good reason for it at the time following the formation of such a purpose. For it was when nations were not yet able to guide and govern themselves that the teachers of particular periods and individuals arose. And all the different race-teachers, Cadmus, Cheops, Pelops, Theseus, etc, are, in one aspect, angel-beings in the depths of their souls. From this it appears that in this respect also, humanity is really subject to direction and guidance.

[ 20 ] Now at every stage of evolution there are beings who lag behind and do not attain the possible goal. Let us look once more at the ancient Egyptian civilization which ran its course thousands of years ago in the Nile valley. Super-human teachers manifested themselves to the Egyptians, who said that these teachers guided mankind like gods. At the same time, however, other beings were also at work, who had only half or partially attained the angelic stage. Now we must fully understand that the souls of people of the present day had attained a definite stage in the Egyptian period. But it is not only man who gains by letting himself be guided; the beings directing him attain thereby something which furthers their evolution. For instance, an angel is something more after he has guided humanity for a while, than he was before that guidance began. His guiding work helps him to progress, and this is true not only of one who has completed his evolution as an angel, but also of one who has lagged behind. All beings are able continually to advance; everything is in a state of perpetual development; but at every stage beings are left behind. Thus, in accordance with what has just been said, there can be distinguished in the ancient Egyptian civilization the divine leaders or angels, the semi-divine leaders who did not quite attain the angelic stage, and the men. But certain beings in the ranks of the angels again lag behind; they do not bring all their powers into expression when guiding humanity, but remain behind as angels during the ancient Egyptian stage of civilization. Similarly some of the incomplete angels lag behind. Thus while men below were progressing, certain of the beings above, the dhyanic spirits or angels, fell behind in their evolution. When the Egypto-Chaldæic civilization came to an end, and the Graeco-Roman period began, certain guiding spirits from the former period, who had fallen behind in their evolution, were present. But they could not use their powers, for other angels or half-angelic beings had replaced them, and that meant that their own evolution was at a standstill.

[ 21 ] Hence there comes under our notice a category of beings who might have used their powers during the Egyptian period, but did not at that time use them fully. In the ensuing Graeco-Roman period they were not able to use them, because they were replaced by other guiding spirits, and all the conditions of that time made their intervention impossible. But just as the beings who had not reached the angelic stage on the old Moon were, during the Earth-period, once more allotted the task of interposing actively in human evolution, so also the beings who, as guiding spirits in the Egypto-Chaldæic civilization, had stopped short in their development, had lagged behind, later received the mission of intervening again in civilization. We shall be able to watch a later period of civilization in which beings sent to be guides are certainly there to direct the normal progress of evolution, but in which, at the same time, other beings are intervening who were left behind at an earlier stage, and more particularly those who fell behind during the ancient Egyptian period. The civilization to which we are referring is our own. We live at a time when, side by side with the normal directors of humanity, others are interposing who were left behind in the ancient Egyptian and Chaldæic period.

[ 22 ] Now we have to look upon the evolution of events and beings in such a way that occurrences in the physical world must be considered only as effects or manifestations, the true causes of which are to be sought in the spiritual world. On the one hand our civilization is in the main marked by an upward movement towards spirituality, and this tendency of certain people towards spirituality is the manifestation of the spiritual directors of our contemporary humanity, who have attained their own normal stage of development. In everything which tends to lead man up to the great spiritual wisdom-truths transmitted to us by theosophy, these normal guides of our evolution are manifested. But the beings out-distanced during the Egypto-Chaldæic civilization are also affecting the tendencies of our age. They are manifest in much that is being thought and done at the present and will again be manifest in the near future. They are revealed in everything which gives a materialistic stamp to our civilization, and may often be seen even in aspirations after spiritual things. In our age we are virtually experiencing a revival of Egyptian civilization. The beings who are to be looked upon as the invisible directors of that which takes place in the physical world fall accordingly into two classes. The first includes those spiritual individualities who have passed through their own normal course of development up to the present time. They were able to interpose in the guidance of our civilization, whilst the directors of the preceding Graeco-Roman period were gradually finishing their task of guiding civilization during the first thousand years of Christianity The second class, who work simultaneously with the first class of beings, are spiritual individualities who did not complete their evolution during the Egypto-Chaldæic civilization. They were obliged to remain inactive during the ensuing Graeco-Roman period, but are now able to resume their activity because our present age has points of resemblance to the Egypto-Chaldæic period. It thus comes about that many things arise in contemporary humanity which look like a revival of ancient Egyptian forces, but there is also much which is like a materialistic resuscitation of forces which then worked spiritually. To illustrate this, we may point to an example of the way in which ancient Egyptian knowledge has been revived in our days.

Let us think of Kepler. He was quite possessed by the feeling of the harmony of the cosmos, and this idea was expressed in his important mathematical laws of the mechanism of the heavens, the so-called laws of Kepler. These are outwardly very dry and abstruse, but in Kepler they were the outcome of an understanding of the harmony of the universe. We may read in Kepler's writings that in order to discover what he did, he was obliged to go to the sacred Egyptian mysteries, purloin their temple-vessels, and by this means bring knowledge into the world, the importance of which to humanity would only be known in later times.

This utterance of Kepler's is by no means an empty phrase, but contains a dim consciousness of a revival of what he had learned in the Egyptian period, during a former incarnation. We may certainly entertain the idea that Kepler assimilated the ancient Egyptian wisdom during one of his previous lives, and that it reappears in his soul in a new form, adapted to a later age. That a materialistic impulse should enter our civilization through the Egyptian spirit is quite intelligible, for Egyptian spirituality had a strong materialistic tendency, which found expression, for instance, in embalming the physical bodies of the dead. This meant that the Egyptian attached value to the preservation of the physical body. This has come down to us from the Egyptian period in a different form, but in one corresponding to our time. The same forces which had not then run their course, affect our age, but in a different way. The temper of mind which embalmed dead bodies gave rise to that which idolizes the merely material. The Egyptian embalmed dead bodies and thereby preserved what he accounted valuable. He thought that the development of the soul after death was connected with the preservation of the physical material body. The modern anatomist dissects what he sees, and thinks that in this way he understands the laws of the human organism. Thus in our modern science are living the forces of the ancient Egyptian and Chaldæic world. At that time progressive forces, they now lag behind, and must be recognized for what they are if a correct estimate is to be formed of the character of the present time. These forces will injure a man of the present day if he does not know their real significance. If he knows their effect and thereby brings himself into the right relation to them, he will take no harm from them, but will turn them to good account. They must be used, for without them we should not have the present great achievements in technology and industry. They are forces belonging to Luciferic beings of the lowest stage, and the danger lies in the fact that if they are not recognized aright, the materialistic impulses of the present time are thought to be the only possible ones, and the other forces, which lead up to the spiritual world, are not taken into consideration. For this reason any clear diagnosis is certain to discern two currents of thought in the present age. [ 23 ] Now if a wise Providence had not allowed certain beings in the Egypto-Chaldæic period to fall short in their evolution, our contemporary civilization would have been wanting in necessary weight. In that case only those forces would be operative which would bring man into the spiritual world by main force. People would be only too ready to yield themselves up to those forces, and would become dreamers. The only life they would wish to know about would be one which is being spiritualized as fast as possible, and their standard of action would be a view of life showing a certain degree of contempt for what is physical and material. But the present epoch of civilization can only fulfill its mission if the forces of the material world are brought to the fullest perfection, and if thus by degrees their sphere too is won for spirituality. Just as the fairest things may become corrupters and tempters of mankind if pursued in a one-sided way, so if this one-sidedness took root, there would be great danger that all kinds of good efforts would come into manifestation as fanaticism, True though it is that humanity is helped forward by its noble impulses, it is also true that wild and fanatical advocacy of the noblest impulses may bring about the worst of results as far as true evolution is concerned. Only when people strive after the highest modestly and sensibly, not out of wild fanaticism, can anything beneficial to the progress of humanity take place. In order that the work done on earth at the present day may have the necessary weight, and that material beings of the physical plane may be understood, the wisdom which directs the government of the world left those forces behind which would normally have completed their evolution during the Egyptian period; and it is these which are now directing man's attention to physical life.

[ 24 ] It is obvious from the foregoing that evolution takes place under the influence both of normally progressive beings and of those who lag behind. Clairvoyant vision is able to trace the co-operation of both classes of beings in the super-sensible world, and hence is able to comprehend the spiritual events of which the physical facts surrounding humanity are the manifestations.

[ 25 ] We observe that, in order to understand cosmic events, it is not enough to have spiritual eyes and ears opened to the spiritual world by some kind of exercise. This only means that we see what is there, that we are cognizant of spiritual beings and know that they are entities of the soul-world or spirit-sphere. But it is also necessary to recognize what kinds of beings they are. We may meet some being of the soul or spirit world, but we do not necessarily know whether it is progressing in its evolution, or whether it belongs to the category of powers that have lagged behind; whether therefore it is pushing evolution onwards, or hindering it. Those people who acquire clairvoyant faculties and do not at the same time gain complete understanding of the conditions of human evolution which we have described may know absolutely nothing of the nature of the beings whom they meet. Mere clairvoyance must be supplemented by clear judgment of what is seen in the supersensible world. There is urgent necessity for this especially in our own time, but it had not always to be so much considered. If we go back to very ancient civilizations, we find different conditions. If in the most ancient Egyptian times a person was clairvoyant, and was confronted with a being from the supersensible world, the latter had, as it were, written on his forehead who he was. The clairvoyant could not mistake him. Now, however, the possibility of misunderstanding is very great. Whereas humanity in early times still stood very near the kingdom of the spiritual hierarchies and could see what beings it was meeting, it is now very easy to be mistaken. The only protection against being severely injured is the effort to gain ideas and conceptions like those indicated above.

[ 26 ] A person who is able to look into the spiritual world is called esoterically a “clairvoyant,” but merely to be clairvoyant is not enough, for such a man might be able to see well enough although unable to discriminate. He who has acquired the faculty of distinguishing the various beings and events of higher worlds, is called an “Initiate,” Initiation brings with it the possibility of distinguishing between different kinds of beings. It is possible to be clairvoyant in the higher worlds without being an initiate. In ancient times distinguishing between spirits was not specially important, for when the ancient occult schools had brought a pupil so far as clairvoyance, there was no great danger of error. Now, however, this danger exists to a high degree. Therefore in all esoteric training, care should be taken that initiation should be acquired in addition to clairvoyance. In proportion to the extent of his clairvoyance must a man become capable of distinguishing between the various kinds of supersensible beings and events.

[ 27 ] In modern times the powers guiding humanity are faced by the special task of bringing about a balance between the two principles of clairvoyance and initiation. Leaders of spiritual training had necessarily to pay attention to this at the beginning of the modern era. Therefore the esoteric spiritual movement which is adapted to present conditions, always makes a point of maintaining the right proportion between clairvoyance and initiation. This became necessary at the time when mankind was passing through a crisis with regard to its higher knowledge. That time was the thirteenth century. About the year 1250 was the point of time when mankind felt itself most shut out from the spiritual world. A clairvoyant looking back upon that period sees the following: The most eminent minds of that time who were striving after some kind of higher knowledge could only say to themselves: “What our reason, our intellect, our spiritual knowledge are able to find out is limited to the physical world around us. With all our human endeavor and power of perception, we cannot reach a spiritual world. We only know of it by accepting the information concerning it which our forefathers bequeathed us.” This was the time when direct view of the higher worlds was obscured. That this can be said of the era in which scholasticism flourished, is not without significance.

[ 28 ] About the year 1250 was the time when men were compelled to fix a boundary between what they were able to apprehend for themselves, and what they had to believe from the impression made upon them by the traditions which had been handed down. What they could find out for themselves then became limited to the physical world of sense. Afterwards, however, came the time when there was more and more possibility of again winning a view of the spiritual world. But the new clairvoyance was of a different kind from the old, which virtually became extinct just about the year 1250. In the new form of clairvoyance, western esotericism was obliged strictly to uphold the principle that initiation must be the guide of spiritual sight and hearing. This was the special task assigned to an esoteric current which then entered the stream of European civilization. As the year 1250 drew near there arose a new kind of guidance into the super sensible worlds.

[ 29 ] This guidance was prepared by the spirits then standing behind outer historical events, who centuries before had provided for the kind of esoteric training which would be rendered necessary by the conditions prevailing in 1250. If the term “modern esotericism” be not misused, it may be applied to the spiritual work of those very highly evolved personalities. External history knows nothing of them, but what they did is apparent in every form of civilization which has developed since the thirteenth century.

[ 30 ] The importance of the year 1250 for the spiritual evolution of humanity is specially apparent if we look at the result of clairvoyant research given in the following fact: Even those individualities who had attained high stages of spiritual development in previous incarnations, and who were re-incarnated about 1250, were compelled for a while to undergo a complete clouding over of their direct view of the spiritual world. Quite enlightened individuals were as though cut off from the spiritual world, and their only knowledge of it was through their remembrance of earlier incarnations. Thus we see how necessary it was that from that time onwards a new element should be brought into the spiritual guidance of humanity. This element was true modern esotericism. By its means it is for the first time possible rightly to understand how that which we call the “Christ-impulse” may intervene to guide in all eventualities, not alone the individual, but the whole of mankind.

[ 31 ] Between the accomplishment of the Mystery of Golgotha and the beginnings of modern esotericism, lies the first period of the working of the Christ-principle in human souls. During that period, people received Christ to a certain degree unconsciously as far as their higher spirit-forces were concerned, and this caused them afterwards, when they were obliged to receive them consciously, to make all kinds of mistakes, and to lose themselves in a maze instead of understanding Christ. In primitive Christian times we may trace the adoption of the Christ-principle by the lower soul- forces. Then came a new period, in which mankind of today is still living. Indeed, in a certain respect, people are only now beginning to understand the Christ-principle with the higher faculties of their souls. In the further course of this work it will be shown that the decline of supersensible knowledge down to the thirteenth century, and on the other hand its slow revival since that time, coincide with the interposition of the Christ-impulse in human evolution.

[ 32 ] We may therefore take modern esotericism to mean the raising of the Christ-impulse to be the motive power in the guidance of souls desiring to work their way to a knowledge of higher worlds, in accordance with the evolutionary conditions of modern times.

[ 1 ] We can find an interesting parallel between what is revealed in the life of the individual and what rules in the development of humanity as a whole if we consider, for example, what the teachers and leaders of ancient Egypt told the Greeks about the guidance and direction of Egyptian spiritual life. The story is told that when an Egyptian was asked who had guided and led his people since ancient times, he answered that in remote antiquity gods had ruled and taught them and that only later did human beings become their leaders. He added that the first leader they acknowledged on the physical plane as a human-like being rather than a god was called Menes.¹ In other words, according to Greek accounts, the Egyptian leaders asserted that the gods themselves had guided and directed their people in earlier times.

We must always take care to understand in the right way reports that have been handed down to us from ancient times. We need to think carefully about what the ancient Egyptians meant when they said that the gods had been their kings and great teachers. They meant that in ancient times those people who felt in their souls a kind of higher consciousness, a wisdom from higher worlds, had to put themselves into a clairvoyant state before they could find their true inspirer and teacher, for their true teacher would approach them only when their spiritual eyes were opened. Such a person when asked, “Who is your teacher?” would not have pointed to this or that individual, but would have entered a clairvoyant state—and we know from spiritual science that it was easier to achieve a clairvoyant state in ancient times than it is today. In that clairvoyant state, a person would have met his teacher, for in those days beings came down from the spiritual worlds who did not become incarnate in human bodies. Thus, in the remote past of ancient Egypt, the gods still ruled and taught, using human beings as their channels. At that time, however, the term “gods” referred to beings who had preceded human beings in their development.

[ 2 ] Spiritual science teaches us that before becoming the “earth” as we know it today, the earth passed through an earlier planetary state or condition called the “moon state.”² During this moon state, human beings were not yet human in our sense of the word. Nevertheless, there were other beings on the old Moon who had evolved to the same level as humans have now reached on the earth, though they looked very different from us. In other words, on the old Moon, which perished and later developed into our earth, there were beings we can consider as our forerunners. In Christian esoteric ism these beings are called angeloi (angels), while those beings above them, who reached the human stage of their development even earlier than the angels, are called archangeloi (archangels).

The angeloi, known as dhyanic beings or dhyani in oriental mysticism, reached the human level of their development during the Moon stage. Consequently, if they completed their evolution on the old Moon, they are now one level above us. At the end of earthly evolution, we will arrive at the level they reached at the end of the moon stage.

[ 1 ] When the earth state of our planet began and human beings appeared on it, the angels could not manifest in outer human form because the human flesh body is essentially an earthly product appropriate only for beings now at the human stage of development. Since the angels are a level above the human, they could not incarnate in human bodies; they could participate in the government of the earth only by enlightening and inspiring human beings who had achieved a state of clairvoyance. These higher, angelic beings used clairvoyant individuals to intervene in the guidance of the earth's destiny. [ 3 ] Thus the ancient Egyptians still remembered a time when their leaders were vividly conscious of their connection with these higher beings, called variously gods, angels, or dhyanic beings. These beings who influenced humanity without incarnating in human bodies, without taking on fleshly human form, were our forerunners; they had already outgrown the level of development we have reached only now.

[ 4 ] The word “superhuman”³ is often misused these days, but in this case we can use it correctly and apply it to those beings who had already achieved the human level of development during the moon period—the planetary stage preliminary to our earth—and have now grown beyond it. Such beings could appear on earth only in an etheric body and thus could be perceived only by clairvoyant individuals.⁴ That is how they came down to earth from the spiritual worlds and ruled on the earth even in post-Atlantean times.⁵

[ 5 ] These beings had the remarkable characteristic indeed—they still have it today—that they did not need to think. In fact, it may be said that they cannot think at all the way we do. After all, how do we think? Well, usually we start from a particular point, and once we have understood it, we try to comprehend other things on the basis of this understanding. If our thinking did not follow this pattern, many people would have an easier time learning in school. Mathematics, for example, cannot be learned in a day because we must begin at one point and proceed slowly from there. This takes a long time. An entire world of ideas cannot be taken in at a glance because human thinking takes its course over time. A complex thought structure cannot be present in the mind all at once; rather, we must make an effort to follow it step by step.

The higher beings I have described are not encumbered by this peculiar characteristic of human thinking. Instead, they realize an extensive train of thought as quickly as animals know to grab something the moment their instinct tells them it is edible. In higher beings, then, instinct and reflective consciousness are one and the same. What instincts are for animals at their evolutionary level, in their kingdom, direct spiritual thinking, or direct spiritual conceptualization, is for these dhyanic beings or angels. And this instinctive, conceptualizing inner life is what makes these higher beings so essentially different from us.

[ 6 ] Obviously, the angeloi cannot possibly use the kind of brain or physical body we have. They must use an etheric body because the human body and brain can process thoughts only over time. The angeloi do not form their thoughts over time; they feel their wisdom flash up in them by itself, as it were. They cannot possibly make mistakes in their thinking the way we can. Their thinking is a direct inspiration. The individuals who were able to approach these superhuman or angelic beings were therefore aware of being in the presence of sure and reliable wisdom.

In ancient Egypt, then, those who were teachers or rulers knew that the commandments which their spiritual guides gave them and the truths they uttered were immediately right and could not be wrong. And the people to whom these truths were then imparted felt the same way. [ 7 ] The clairvoyant leaders of ancient times could speak in such a way that the people believed that their words came from the spiritual world. In short, there was a direct current flowing down from the higher, guiding spiritual hierarchies.

[ 8 ] Thus, the next higher world of the spiritual hierarchies guides the entire evolution of humanity; it works both on the individual in childhood and on humanity as a whole. The angeloi or superhuman beings of this realm are one level above us and reach directly up into the spiritual spheres. From these spheres they bring to earth what works into human culture. In the individual, this higher wisdom leaves its imprint on the formation of the body during childhood, and it formed the culture of ancient humanity in a similar way.

[ 9 ] This is how the Egyptians, who reported that they were in contact with the divine realm, experienced the openness of the human soul to the spiritual hierarchies. Just as the child's soul opens its aura to the hierarchies until the moment indicated in the previous lecture, so, through its work, humanity as a whole opened its world to the hierarchies with which it was connected.

[ 10 ] This connection to the higher hierarchies was particularly significant in the case of the holy teachers of India. These were the great teachers of the first post-Atlantean epoch, of the first Indian culture that spread in the south of Asia. After the end of the Atlantean catastrophe, when the physiognomy of the earth had changed and Asia, Europe, and Africa had developed in the eastern hemisphere in their new form, but before the time documented in ancient records, the culture of the ancient teachers of India flourished.

People today generally have a completely false picture of these great Indian teachers. If, for example, an educated person of our time were to meet one of the great teachers of India, he or she would look puzzled and probably say, “This is supposed to be a wise man? That is not how I imagined a wise man.” According to our current definition of the terms “clever” and “intelligent,” the ancient holy teachers of India would not have been able to say anything intelligent. By today's standards, these teachers were simple and very plain people who would have given the simplest answers to questions, even to questions pertaining to everyday life. Often, it was scarcely possible to elicit anything from them other than some sparse utterance that would seem quite insignificant to the educated classes of our day.

However, at certain times, these holy teachers proved to be more than merely simple people. At these times they had to gather in groups of seven, because what each could sense individually had to harmonize as if in a seven-tone harmony with what the other six experienced. Each wise man was able to perceive this or that, depending on his particular faculties and development. And out of the harmony of the individual perceptions of these seven individuals, there emerged the primeval wisdom that resounds through ancient times. Its reverberation can be heard even today if we decipher the occult records correctly. The records I am referring to are not the revelations of the Vedas, though the Vedas are certainly marvelous in their own right.⁶ The teachings of these holy men of ancient India precede the writing of the Vedas by a long time. The Vedas, those tremendous works, are only a faint echo of those earlier teachings.

When these wise teachers faced one of the angeloi or superhuman forerunners of humanity, and looked clairvoyantly into the higher worlds, listening all the while clairaudiently to this being, their eyes shone like the sun. And what they were able to impart then had an awe inspiring effect on the people around them; all who heard them knew that they were not speaking out of human wisdom or human experience, but that gods, superhuman beings, were intervening in human culture.

[ 11 ] The ancient cultures originated from this influx of divine wisdom. The gate to the divine-spiritual world was completely open for the human soul during Atlantean times. In the course of the post-Atlantean periods, however, gradually the gate closed. Little by little, people in many countries felt that human beings had to rely more and more on themselves. Here we can see again that the development of humanity as a whole parallels that of the child. At first the divine-spiritual world still extends into the child's unconscious soul, which is active in the formation of the body. Then comes the moment when each person begins to perceive himself or herself as an I, the first moment one can remember. Before this lies a time we cannot in any ordinary way usually recall. This is why it is said that even the wisest among us can still learn something from the soul of the child as it is in the time before memory develops. Thereafter, the individual is left to his or her own devices; I-consciousness appears, and we become able to remember our experiences.

In the same way there came a time when nations began to feel themselves cut off from the divine inspiration of their forefathers. For just as we are separated more and more from the aura guiding us during our early childhood years, so in the life of nations the divine forebearers gradually and increasingly withdrew. As a result, human beings were left to their own research and their own knowledge. In historical records that describe this development, we can feel the intervention of the guides of humanity.

The ancient Egyptians called the first founder of culture, who was human rather than divine, “Menes.” And they dated the human possibility of error from the same moment, because from then on human beings had to rely on the instrument of the brain. The ancient Orientals likewise gave the name “Manes” to the human being as thinker and called the first bearer of human thinking “Manu.” The Greeks called the first developer of the principle of human thought “Minos” with whom the legend of the labyrinth is associated. The fact that human I beings can fall into error is symbolized by the labyrinth. Labyrinths were first built at the time when the gods withdrew from human beings. They are, of course, images of the convolutions of the brain, in which the thinker can get lost. At the time of Minos people sensed that they had gradually moved away from being guided directly by the gods and were developing a new form of guidance in which the I experienced the influence of the higher spiritual world.

[ 12 ] To summarize: Besides the forerunners of the human race, who completed their human stage on the Moon and have now become angels, there are other beings who did not complete their development at that time. While the angeloi or dhyanic beings advanced one level above ours at the moment when human evolution began on earth, these other beings, like the higher categories of luciferic beings, did not complete their human evolution on the old Moon, and thus remain somehow incomplete.

Thus when the earthly condition of our planet began these early human beings were not alone; they received inspiration from divine-spiritual beings. Without their inspiration, like children without guidance, these early human beings would have been unable to progress. Therefore the beings who had completed their evolution on the old Moon were indirectly present on the earth with them. Between these angelic beings and early, childlike humankind, however, there lived beings who had not completed their evolution on the old Moon. These beings, of course, were on a higher level than we are because they could have become angels during the old Moon period. But they had not reached full maturity then and thus remained below the angels, although they are still far superior to us in terms of typically human attributes. Indeed, these beings who stand between us and the angels occupy the lowest level among the multitudes of luciferic spirits—the realm of the luciferic beings begins with them.

[ 13 ] It is extraordinarily easy to misunderstand these beings. We could ask why the divine spirits, the rulers of the good, permitted such beings to remain behind, thus allowing the luciferic principle to enter humanity. While we may object that the good gods will certainly turn everything to the good, this question nevertheless suggests itself. Another misunderstanding arises if we consider these beings as simply “evil.” To think that these beings are “evil,” however, is to misunderstand them because, although they are the source of evil in human evolution, they are not “evil” at all. Rather, they just stand midway between us and the superhuman beings. In a certain way, indeed, these beings are more perfect than we are. They have already achieved a high level of mastery in all the capacities we still have to acquire. At the same time, unlike the angelic forerunners of the human race, these luciferic beings, because they did not complete their human stage of development on the old Moon, are still able to incarnate in human bodies during earthly evolution. The angeloi, on the other hand, the great inspirers of humanity upon whom the ancient Egyptians still relied, cannot appear in human bodies but can only reveal themselves through human beings. Thus, in the remote past, besides human beings and angels, there existed beings who were neither angels nor humans and were able to incarnate in human bodies. Indeed, in Lemurian and Atlantean times a number of individuals bore such “retarded” angelic beings within them as their innermost core. During those periods ordinary human beings, who were to develop through successive incarnations to an appropriate level of the human ideal, coexisted with beings who looked outwardly like ordinary people. These luciferic beings had to clothe themselves in human bodies because earthly conditions require the outward form of a physical body. Thus, particularly in ancient times, humanity lived side by side with these other beings who belong to the lowest category of luciferic individualities.

While the angels worked on human culture through human individuals, the luciferic beings incarnated and founded cultures in various places. The legends of ancient peoples often talk about great persons who established cultures in this or that particular place. These were embodied luciferic beings. However, it would be wrong to assume that because such an individual was an incarnation of a luciferic being he or she was therefore necessarily evil. In fact, human culture has received countless blessings from these beings.

[ 14 ] According to spiritual science, in ancient times, specifically in the Atlantean period, there existed a kind of human primal or root language that was the same over all the earth because speech in those times came much more out of the innermost core of the soul than it does today. The following will make this clear. In Atlantean times people experienced outer impressions in such a way that to give expression to something external the soul was compelled to use a consonant. Thus, what was present in space—the universe and everything in it—induced people to imitate everything around them with consonants. People felt the wind blowing, the sound of waves, the shelter a house provides, and imitated these experiences by means of consonants. On the other hand, people's inner experiences, such as pain or joy, were imitated by vowels. Thus, one can see that in speech the soul became one with external events or beings.

[ 15 ] The Akashic chronicle reveals, for example, that when people in the past approached a hut arching over a family, sheltering and protecting the people, they observed primarily its shape curving around the inhabitants.⁷ This protective curving of the hut was expressed through a consonant, but the fact that there were ensouled bodies in the hut—people could feel this sympathetically was expressed through a vowel. Gradually, the concept of protection emerged: “I have protection, protection for human bodies.” This concept was expressed in consonants and vowels, which were not arbitrary, but an unambiguous and direct expression of the experience. [ 16 ] This was the case everywhere on earth. The existence of a “primal language” common to all people is not a figment of the imagination. To a certain extent, the initiates of every nation are still able to understand this original language. Every language contains certain sounds reminiscent of it; in fact, our modern languages are the relics of the primeval, universal human language.

[ 17 ] This original language was inspired by the superhuman beings, our true forerunners, who completed their development on the Moon. If there had been no other influence than this, the entire human race would basically have remained unified; there would have been one universal way of speaking and thinking everywhere on earth. Individuality and diversity could not have developed, and human freedom likewise could not have been established. Divisions and splits in humanity were necessary for the development of human individuality. Languages became different in each region of the earth because of the work of those teachers who were an incarnation of a luciferic being. These luciferic or “retarded” angelic beings used the language of the nation in which they incarnated for their teaching. Thus, we owe the fact that every nation speaks a particular, non-universal language to the presence of such great, enlightening teachers, who were, in fact, “retarded” angelic beings who had reached a far higher level than the human beings around them. Beings like the early heroes celebrated by the ancient Greeks who worked in human form, for example, as well as beings who worked in human form in other nations, were such incarnations of angelic beings who had not completed their development.

Clearly, then, these beings cannot be dismissed as completely “evil.” On the contrary, they have provided what has destined the human race to be free by introducing diversity into what would otherwise have remained universally uniform over the whole earth. This is true for many other aspects of life as well as for languages. Individualization, differentiation, and freedom are due to the beings who remained behind on the Moon.

To be sure, it may be said that the wise leadership of the world intended to guide all beings to their goal in the planetary evolution. However, if this had been done directly, certain other things would not have been achieved. Certain beings are held back in their development because they have a special task in the evolution of humanity. The beings who had completely fulfilled their task on the Moon would have created only a uniform humanity and, therefore, they had to be opposed by the luciferic beings. And this in turn gave these luciferic beings the possibility of changing something that was actually a defect into something good.

[ 18 ] On this basis we can consider the question of why evil, imperfection, and disease exist in the world from a wider perspective. We can look at “evil” in exactly the same way we have just looked at the imperfect, “retarded” angelic beings. Everything that is at one time imperfect or retarded in its development is changed into something good in the course of evolution. This is, of course, no justification of our evil deeds.

[ 19 ] This also tells us why the wise government of the world holds back the development of certain beings and prevents them from reaching their goal. The reason is that the holding back will serve a good purpose in subsequent evolutionary periods. In ancient times, when the nations were not yet able to direct themselves, teachers guided particular eras and particular individuals. In a sense, all the teachers of the nations—Kadmos, Kekrops, Pelops, Theseus, and so on—bore an angelic being in the innermost depths of their soul.⁸ This is a clear indication that humanity is in fact subject to guidance and direction in this respect as well.

[ 20 ] Thus, at each stage of evolution there are beings who fail to reach the goal they should have attained. In ancient Egyptian civilization, which flourished several thousand years ago on the banks of the Nile, superhuman teachers revealed themselves to the people and were considered by them to be divine guides. At the same time, however, other beings were active who had not yet completely reached the level of angels.

The ancient Egyptians had attained a certain level of development—that is, the souls of people today had developed to a certain level during the Egyptian period. Thus the guidance I am talking about here has a twofold benefit: it helps the person who is guided to achieve something, and it also helps the guiding beings to advance in their development. For example, an angel is more after having guided people for a while than it was before taking this guiding role. In other words, angels advance through their guiding work—“full” angels as well as those who have not yet completed their development. All beings can advance at all times; everything is in continuous development. Nevertheless, at each stage some beings remain behind and fail to complete their development.

Ancient Egyptian culture, therefore, was influenced by three categories of beings: divine leaders or angels, semi-divine leaders who had not yet fully reached the level of angels, and human beings. Now while the human beings on earth progressed in their evolution during the ancient Egyptian period, some superhuman beings or angels were held back, that is, they did not fulfill their guiding role in a way that would have allowed them to bring all of their powers to expression. Consequently, these beings remained behind as angels and did not develop further. Similarly, the imperfect, “retarded” angelic beings, who had not yet developed to the level of the “full” angels, were also arrested in their development. Thus, when the Egypto-Chaldean cultural period drew to a close and the Greco-Latin period began, guiding beings from the earlier cultural epoch who had not finished their development were still present. However, they could now no longer use their powers because their place in guiding humanity had been taken over by other angels or semi-angelic beings. As a result, these beings who were left over, so to speak, were unable to continue their own evolution. [ 21 ] Thus we have a category of beings who could have used their powers during the Egyptian period, but did not do so to the full extent possible and so were unable in the subsequent Greco-Latin period to use their own forces because other guiding beings had taken their place. In addition, the nature and character of the Greco-Latin epoch also made their intervention impossible.

Earlier we saw that the beings who had not evolved to the level of angels on the old Moon later had the task of actively participating in the earthly evolution of humanity. By the same token, those guiding beings who did not complete their development in the Egypto-Chaldean period are similarly meant to intervene in human development in a later epoch. This is to say that, in a given later cultural epoch, the normal progress of human evolution is to be directed by beings whose turn it is to take on a guiding role; but, at the same time, other beings will be active who did not develop fully in earlier times, for instance, those who failed to complete their development in the ancient Egyptian epoch. This characterization applies to our own period as well; that is, we live in a time when, besides the normal leaders of humanity, the incompletely developed beings from the ancient Egypto-Chaldean cultural period actively intervene.

[ 22 ] To understand the unfolding of events and beings, we must see events in the physical world as effects (revelations) of causes or archetypes that lie in the spiritual world. Our culture, by and large, is characterized by a trend toward spirituality. The urgent striving for spirituality we see in many people is the result of the work of those spiritual guides who have attained the developmental level appropriate to them. These normally developed spiritual guides of our evolution are at work in everything that can lead us to the great treasures of spiritual wisdom that theosophy [ anthroposophy] can impart to us.

However, the beings who did not develop properly during the Egypto-Chaldean period are also shaping the cultural trends of our time. They are at work in much that is thought and done in the present and the near future. In particular, these beings are active in everything that gives our culture a materialistic cast, but often their influence can be felt even in the trend toward the spiritual. Indeed, we are experiencing what amounts to a resurrection of Egyptian culture in our time.

The beings invisibly guiding events in the physical world thus belong to one of two classes. The first comprises those spiritual individualities who developed properly and normally up to our time. These were able to help in the guidance of our culture at the time when the leaders of the Greco-Latin period preceding our own gradually completed their mission of guiding humanity through the first Christian millennium. The second class works together with the first and consists of those spiritual individualities who did not complete their development in the Egypto-Chaldean period. These had to remain inactive during the Greco-Latin period, but they can actively participate in guiding us now, because our time is very similar to the Egypto-Chaldean period.

That is why much in contemporary culture seems to be a resurrection of ancient Egyptian forces. However, the forces that worked spiritually in ancient Egypt now frequently appear recast in materialistic form. Let us look, for example, at the way ancient Egyptian knowledge is being revived today. In this connection, we may think of Kepler, who was imbued with a sense of the harmony of the structure of the cosmos and expressed this harmony in the important mathematical laws of celestial mechanics called Kepler's laws.⁹ These laws may appear to us now rather dry and abstract, but they grew directly out of Kepler's perception of the harmony of the universe. Kepler himself wrote that to be able to make his discoveries he had to penetrate the holy mysteries of the Egyptians and steal the holy vessels from their temples.¹⁰ What he thus brought the world will not be understood in its full significance for humanity until much later.

Kepler's words are not mere phrases; rather, they indicate that he vaguely sensed that he was re-experiencing what he had learned in Egyptian times during his incarnation in that epoch. Indeed, we can assume that, in a past life, Kepler had deeply studied and penetrated ancient Egyptian wisdom which then reappeared in his soul in a new form appropriate to modern times. Understandably, the Egyptian spirit brings a materialistic trend into our culture since a strong element of materialism existed in Egyptian spirituality. For example, the Egyptians embalmed corpses, that is, they attached great importance to the preservation of the physical body. Our funerary customs, though with appropriate modifications, derive from this Egyptian tradition.

The same forces that failed to develop properly at that time are now again actively participating in human evolution—though, of course, in a different way. The modern worship of mere matter grew out of the outlook that made the embalming of bodies important. The Egyptians embalmed the bodies of their dead and thus preserved something they considered very important. They believed that the further development of the soul after death was linked to the preservation of the physical body. In the same way, modern anatomists dissect the physical body and think that they are learning something about the laws of the human organism.

Today, the forces of the ancient Egyptian and Chaldean worlds that were progressive then have become regressive and are at work in modern science. To fully appreciate the character of our present time, we must come to know these forces. If we remain ignorant of their significance, these forces will harm us. Only if we are aware of their activity and can find a right relationship to them will they not be harmful. Only through knowing them will we be able to guide these forces to good ends. They must be put to use, for without them we would not have the great achievements of technology, industry, and so on. These forces belong to the lowest rank of luciferic beings. We must see them for what they are. Otherwise, we begin to believe that no other impulses than the modern materialistic ones exist, and we fail to see other forces that can guide us upward to the spiritual realm. For this reason, we must clearly distinguish two spiritual streams in our time.

[ 23 ] If the wise powers guiding the world had not retarded the development of these luciferic beings during the Egypto-Chaldean period, our era would lack a certain necessary gravity. Only the forces that would bring us at all costs into the spiritual realm would then be working on us. Of course, we would be only too inclined to give in to them and would become dreamers and visionaries; we would be interested in life only if it became spiritualized as quickly as possible. A certain contempt for the physical-material world would then be our typical attitude. However, to fulfill its mission, our present cultural epoch has to bring the forces of the material world fully to fruition, so that their sphere can be conquered for spirituality.

We can be tempted and seduced by the most beautiful things if we pursue them one-sidedly, and this one-sidedness, if it takes hold, can also turn every good endeavor and striving into fanaticism. It is true that humanity advances through its noble impulses, but it is also true that the impassioned and fanatic advocacy of the noblest impulses can bring about the worst results for our development. Only when we strive toward the highest goals with humility and clarity, and not out of impassioned enthusiasm, will wholesome and healthy developments for the progress of humanity result.

Therefore, the wisdom at work in guiding the world arrested the development of those forces that should have fully evolved during the Egyptian cultural epoch. This was done to give the achievements of our era a certain necessary weight, thereby enabling us to understand the material world, the things on the physical plane. These same forces now direct our attention toward physical life.

[ 24 ] Thus, humanity develops under the guidance of beings that have progressed properly and of other beings that failed to do so. People with clairvoyant vision can observe the cooperation of the two classes of beings in the supersensible world. They can understand the spiritual processes of which the physical events around us are the manifestation.

[ 25 ] Of course, opening our spiritual eye or spiritual ear to the spiritual world through exercises of some kind is not sufficient to enable us to understand what is happening in the world process. It only allows us to see what is there, to recognize that there are spiritual beings of the soul or the spiritual realm. In addition to this, we must also be able to distinguish, to cognize the different kinds of spiritual beings involved in the world process. We cannot tell just by looking whether a being of the soul or spiritual realm is developing appropriately or whether its development has been arrested. We do not know whether it advances or hinders our evolution. If we develop clairvoyant abilities but do not also gain a full understanding of the conditions of human development as we have described them, we will never be able to tell what type of being we are encountering. Thus, clairvoyance must always be accompanied by a clear assessment of what we perceive in the supersensible world.

This is particularly necessary in our own time. It was not always so. In very ancient cultures, things were quite different. In ancient Egypt, for example, clairvoyants could identify to what group a being of the supersensible world belonged, because that information was as if written on its forehead. Therefore, clairvoyants could not mistake one being for another. Nowadays, however, the danger of misunderstanding and mistaking one being for another is very great. In ancient times, people were still close to the realm of the spiritual hierarchies and could recognize the beings they encountered. Now, however, errors are easily possible, and the only way to protect ourselves against serious harm is to make an effort to grasp concepts and ideas such as those presented here.

[ 26 ] In esotericism, a person who is able to see into the spiritual world is called a “clairvoyant.” But, as I have said, just being a clairvoyant is not enough, because clairvoyants, though they can see in the supersensible world, cannot distinguish. Therefore, people who have developed the ability to distinguish between the beings and events of the higher worlds are called “initiates.” Initiation is what enables us to distinguish between various types of beings. People can be clairvoyant and see into the higher worlds without also being initiates. In ancient times, being able to distinguish between these beings was not especially important, for once the ancient mystery schools had brought their students to the point of clairvoyance, there was no great danger of making mistakes. Now, however, the danger of falling into error is very great. Therefore, in all esoteric schooling the development of clairvoyance must always be accompanied by initiation. As people become clairvoyant, they must also become able to distinguish between the particular types of supersensible beings and occurrences they perceive.

[ 27 ] In modern times, the powers guiding humanity are faced with the special task of creating a balance between the principles of clairvoyance and initiation. At the beginning of the modern period, the leading spiritual teachers necessarily had to consider what I have just explained. As a matter of principle, therefore, the esoteric spiritual movement that is suited to our time works to establish the right relationship between clairvoyance and initiation. This balanced relationship became necessary when, in the thirteenth century, humanity underwent a crisis in regard to its faculty of higher cognition. Around the year 1250, in fact, we find the period in which people felt most cut off from the spiritual world.

Clairvoyant exploration of this time reveals that even the outstanding minds striving for higher cognition had to admit that their ability to know the physical world was limited by their reason, intellect, and spiritual knowledge. They felt that human research and the human capacity to know would never enable them to reach the spiritual world. In fact, they only knew of the existence of a spiritual world because reports of it had been handed down from previous generations. In the thirteenth century, then, direct spiritual perception of the higher worlds had become darkened and more difficult. It was with good reason, therefore, that at the height of scholasticism people believed that human knowledge was restricted to the physical world.¹¹

[ 28 ] By about 1250, people had to draw the boundary between what they believed on the basis of the traditions handed down to them and what they could perceive and understand on their own. The latter was limited to the physical, sensory world. Later, a new era dawned when it began to be possible again to gain direct insight into the spiritual world. However, this new clairvoyance is different from the old one that had more or less disappeared by the year 1250.

For this new form of clairvoyance, Western esotericism had to lay down the strict principle that initiation must always guide our spiritual ears and eyes. This characterizes the special task that the esoteric stream, then introduced into Europe, had taken upon itself. As the year 1250 approached, a new way of guiding human beings toward the supersensible worlds began to take hold.

[ 29 ] This new guidance was prepared by the spirits that worked in that time behind the outer events of history. Already centuries earlier, they had prepared what would be necessary for esoteric schooling under the conditions that would prevail after 1250. If the term “modern esotericism” is not a misnomer, we can apply it to the spiritual work of these more highly developed individuals. Conventional history, focusing only on outer events, knows nothing of them. But their deeds have affected all cultural developments in the West since the thirteenth century.

[ 30 ] The significance of the year 1250 for the spiritual development of humanity becomes especially clear if we consider the following result of clairvoyant research. Even individualities who had already reached high levels of spiritual development in their previous incarnations and incarnated again around 1250 had to experience a complete, though temporary, obscuring of their direct vision of the spiritual world. Even completely enlightened individuals were as though cut off from the spiritual world and knew about it only from their memories of earlier incarnations. From this we can see that a new element obviously had to appear in the spiritual guidance of humanity. This new element is true modern esotericism. It enables us to fully understand how what we call the Christ-impulse can take part in guiding humanity as well as each individual in all activities and aspects of life.

[ 31 ] The Christ-principle was first assimilated by human souls in the period between the Mystery of Golgotha and the advent of modern esotericism. During this period, people accepted Christ unconsciously as far as their higher spiritual forces were concerned. Later, when people had to accept Christ consciously, they made all sorts of mistakes. In their understanding of Christ they were led into a labyrinth. In those first years of Christianity, the Christ-principle took root in lower, subordinate soul forces. This was followed by a time, one in which we are still living, in which people began to understand the Christ-principle with their higher soul capacities. In fact, even today, we are only at the beginning of this understanding. Indeed, as I will explain in the next chapter, the decline of supersensible cognition up to the thirteenth century and its slow revival in a new and different form since then coincide with the intervention of the Christ-impulse in human history. Modern esotericism, therefore, may be understood as the elevation of the Christ-impulse into the leading element in the guidance of those souls who want to work on gaining a knowledge of the higher worlds that is appropriate to current developmental conditions.

[ 32 missing ]

• 1. Menes, c.3400 B.C., Egyptian king. First king of the first dynasty.
• 2. For a description of the planetary stages, see Steiner, Occult Science, 108–254.
• 3. riedrich Wilhelm Nietzche, 1844–1900, elaborated his idea of the “superhuman” in the character of Zarathustra in his Thus Spake Zarathustra (1883). He portrays a future wherein humanity attains dominance and the realization of its earthly purpose through the free exercise of creative power. Nietzche believed that modern spirituality is a symptom of decadence, and that the “superhuman” would triumph over declining Western culture.
• 4. Etheric body. See note 3, Lecture One
• 5. or a description of earth evolution during the post-Atlantean epochs, see Occult Science, 229–254.
• 6. The Vedas are the most ancient of Hindu sacred texts. Steiner speaks of them in Occult Science, 231. Also The Bhagavad Gita and the Epistles of St. Paul (lecture 3 and lecture 4) (London: Rudolf Steiner Press, 1945) and The East in the Light of the West (Blauvelt, NY: Rudolf Steiner Publications, 1986) 161ff.
• 7. The Akashic Chronicle refers to a pictorial record of every thought, feeling, and deed occurring since the world began. Accessible to psychic vision.
• 8. Kadmos, founder of the ancient Greek city of Thebes and its first ruler. Kekrops, legendary king of Athens. Pelops, son of Tantalus. King in Elis, father of Atreus and Thyestes. Theseus, king of Athens. Conquered the Minotaur.
• 9. Johannes Kepler, 1571–1630, German astronomer, physicist, and mathematician.
• 10. Steiner here refers to a passage in Kepler's foreword to the fifth volume of his work Harmonices Mundi (1619), which reads as follows: “Yes, I am the one; I have stolen the golden vessels of the Egyptians to build a shrine to my God out of them far beyond the boundaries of Egypt. If you can forgive me, I will be glad; if you will be angry with me, I will bear your anger. Here I cast the die and write this book for today's readers as well as for those of the future—what does it matter? Even if it has to wait a hundred years for its reader: God Himself has waited for six thousand years for him who looks at His creation with understanding.”
• 11. Scholastic thought was dominant in medieval Christian Europe from the 9th–17th centuries. Steiner describes the characteristics of scholasticism in Eleven European Mystics, (Blauvelt, NY: Rudolf Steiner Publications, 1971), 168–174. Also The Redemption of Thinking, (Hudson, NY: Anthroposophic Press, 1983).

The information given in the 1914 course of lectures on life between death and rebirth¹ rounds out what I have been saying in preparation in the last few days and weeks. Today I particularly want to draw your attention to alternating states of life between death and rebirth, which are rather like the alternation between waking and sleeping we know during life between birth and death. Between birth and death we have the normal conscious awareness that makes us human beings only when awake. In sleep, conscious awareness is toned down; it is below the threshold of the waking state. It is at its dimmest level when we are fully asleep; we may perceive dream images which arise out of sleep and represent things remembered from life, or processes that take place in the organism. A similar change occurs during life between death and rebirth, except that everything is the other way round. Yesterday I spoke of the radically different way in which we experience life between death and rebirth. And this also applies to our states of conscious awareness.

Between death and rebirth we have experiences which show us the activities and will impulses of the I. This awareness of the I is essentially the norm when we are in the other world, just as the waking state is the norm here. We have seen that here on earth we have a physical body, ether body, astral body and I, whilst in the other world we have an I, a spirit self, life spirit and spirit human being, or at least the first beginnings of these. Between death and rebirth, therefore, the I is the lowest principle. Here, we are inwardly aware of our I when we are awake; there, the comparable level of consciousness gives awareness of the I in the activities and will impulses on which we look back, so they are like outside experiences; it is as if our actions shone back towards us from the earth.

This state changes into another. Here on earth we are able to speak of waking consciousness and sleep consciousness, with a subconscious state added on to our waking consciousness, as it were. Between death and rebirth we have the kind of consciousness I have just described and a kind of super consciousness, in which higher entities are conscious in us, or, we may say, higher entities fill our conscious mind.

When we are asleep on earth we go down to a kind of plant level of existence. Between death and rebirth we rise to a kind of Archangel consciousness, which is above our own level of consciousness. As I said, in the normal state we have the hierarchies behind us, as it were. In the state of super consciousness we literally move back towards them and live in them. We learn things from them that we would not otherwise know. If we were limited to the experiences of the I which shine out after us and at the same time are part of us, we would not gain experience of all the processes we shall need to build a new organism in our next life on earth. As it is, our normal state of consciousness alternates with a state where the knowledge of the Archangels and even the Archai enters into us; this then also comes to normal consciousness as a kind of memories, just as here on earth dreams come from the subconscious to the conscious mind. Between death and rebirth we thus have the form of consciousness I described yesterday and in between come super conscious states in which we gain knowledge from higher entities. This knowledge enables us to build exactly the kind of existence we shall need in our next life on earth.

You can see analogies between the life we have here between birth and death and the other life we live between death and rebirth. But we must also take note of the radical differences that exist between the two kinds of life. We shall gain a clearer picture if we also consider the element that mediates between the two, a higher principle that extends both to life on earth and to life between death and rebirth. As we go through life on earth we have, in the first place, the impressions we gain through the senses, and we have seen how impulses of will and activity become interwoven with them. For the moment, however, we need to consider the impressions of the outside world that are gained through the senses.

Try to visualize for a moment the sum total of sensory impressions you gain all the time you are awake in life on earth, with all the human senses involved in weaving a whole tapestry. We usually consider sensory impressions to be attached to objects. Thus objects and creatures present themselves in colours that impress the eye. Others produce sounds that impress the ear. Let us call to mind the whole world of sensory impressions and ask ourselves what they truly represent.

I have made it clear to you on more than one occasion that the fantastic world of moving atoms that physicists dream of is definitely not to be found behind our sensory impressions. No, behind the world we perceive with the senses lies something which is of the spirit. It is present in the world of the senses, though we are not directly aware of it when we have the tapestry before us in ordinary consciousness. In reality the tapestry presented to the senses contains the totality of all the spirits which in my Occult Science are collectively called the Spirits of Form. Anything which presents itself in space has form, and the coloured surface also gives objects form. In everything which we experience in space through the senses live the Spirits of Form, which in the Old Testament are called the Elohim.

We do, quite rightly, call the world that presents itself to the senses the world of phenomena.² This is only correct, however, in so far as at our ordinary level of consciousness we human beings perceive no more than these outer phenomena of the world. It is the “maya” of the Orient. But the moment our conscious mind wakes up and is able to perceive in images, this whole world of the senses is filled with, or, even better, transformed into, a world of flowing, moving images which also reveals the world of the Angels that is woven into it. This is also the world which inspires us when we are capable of Inspiration. It is then transformed into the world of Inspiration in which the Archangels are active. Later we also experience the world of Intuitions, when we advance from the world of the senses to the world of the Archai.

When we come to have the world of the Archai all around us, it will be possible to look back, with the help of this world, to the things we have gathered from higher hierarchies in earlier lives between death and rebirth. We then become aware of the spirits who are behind the Archai in this world. In the Bible they are called the Elohim, and in my Occult Science you’ll find them called “Spirits of Form”. Thus we are able to say that when we look out into the world through the senses, we are really looking into the world of the Spirits of Form (see table—world of the senses).

Having entered with heart and mind into the world of the senses, where we’d have to say that we move in the world of the Spirits of Form, let us now enter yet more deeply into the inner life, into a part of the inner world that is still closely bound up with the outside world, however, its function being to create an inner image of the outside world that we can bear in us as memory. In other words, we move on to the world of thought (see table).

In the first place this world of thoughts has image character. You’ll not feel the least temptation to consider the thoughts that are ordinarily alive in your conscious mind to be real. But there are hidden realities in that world, just as the realities of the Spirits of Form lie hidden in the world of the senses. In ordinary consciousness we have in the first place the fleeting inner thought forms we know so well. Again it is possible to find spiritual entities at work if we advance to higher knowledge through Imagination and Inspiration. These spiritual entities live in the phenomena that accompany the thoughts as they evolve in us.

You’ll remember what goes on in us when we are thinking; it has been described in earlier lectures. Processes are continually occurring that may be compared to the way salt dissolving in a glass of water disappears completely so that we can look right through the glass. If we let the water cool down a little it becomes cloudy and the salt slowly precipitates out. This kind of condensation process occurs when we think; it is a kind of mineralization. And the spiritual entities which are active in the element of thought are involved in this process of mineralization. We have always called them the Archai, powers of origin. We are therefore able to know that when we live in our thoughts, the Archai are with us, just as the Elohim, the Spirits of Form, are active in the processes of sensory perception.

The Spirits of Form can only be found in the outside world if we use imaginative perception. If we study that world in the normal state of consciousness we have today, we discover the “laws of nature”, which are abstractions. When we advance to imaginative perception we find not the abstract laws of nature which can be formulated as statements, but images, a life in images. These are not the kind of images of which I have spoken before, but images that cloud the images we gain when we behold the Elohim, condensing into them, as it were. There you have the Archai at work in the outside world. It is something we can observe in the outside world and also in the inner world.

At this point it may help to turn our attention not so much to the inner life but to one way in which life comes to outward expression. In our thoughts we relate to the outside world, with the secrets of that world revealed in our thoughts. Our thoughts are, however, part of the inner life. Yet they can be uttered and conveyed to others. Speech is one element in human life by which our thoughts are given outward expression.

Let us consider the world of speech. As I have said on a number of occasions, we do, of course, experience more of our world of speech than we do of the world of thought which flows into our speech. Will also enters into the element of thought, but this is something of which we have little awareness in ordinary consciousness. The human will does, however, flow strongly into our speaking, and this is something which can be realized in ordinary conscious awareness. Nevertheless, we know extraordinarily little about what really lives in our speech. In our present intellectual age, people perceive little more of what lives in speech sounds than some kind of signals referring to something else. The inner life of speech sounds has gone very much into the background in modern minds. All we can do is show the people of today that they can reflect on something which lives in the speech sounds and may be perceived to be a distinct, separate element in life.

Take a phrase like “wending our way”. The vowel sound in “wend” conveys a calmness as we proceed, with nothing to excite us. Compare this to “run” and you can feel the increased demand on your breathing in the vowel sound of this word, for your breathing goes faster when you run.³ There is a spiritual aspect to language, which has a genius of its own. Modern people are not much aware of the life in their language, but in earlier times, when people still had a real inner experience of sounds, the spirit was very much active and alive in language for them, and they were more conscious of this inner experience than of anything perceived with the senses or any part of the world of thought.

The Archangels live in the element of speech and language, just as the Archai live in our thoughts. This makes them the spirits who guide nations and who come into their own in the element of speech.

People are much more the product of their language than we think, just as they are also the product of their thoughts. Our human form comes entirely from the world around us, and we in turn pour form into the world around us through the will. Our life comes from the same region as our thoughts, which is the region of the Archai. The language we speak as members of a nation gives expression to physical qualities that limit us as human beings to a much greater degree than is the case with our thoughts. Thoughts are common to all humanity; languages differ. People are different when it comes to language; but as they belong to a large or small nation they nevertheless have their language in common with quite a number of other people.

When we go down to the level of the Angels—and this is something I have told you before—people relate to their Angels on an individual, one-to-one basis. This shows itself in two ways. Inwardly it does so when we give ourselves up to the inner life in such a way that we transcend it. In ordinary life a luciferic element may immediately come in, but still, we can transcend ourselves and have an objective inner experience by using our imagination. In many respects our imagination is as creative as language is, but it is individual; language is essentially based on an active imagination. People normally experience language only in an abstract way and are not aware of the genius of language spreading its wings. They also fail to notice that in their imagination—which becomes sheer fantasy if the luciferic element comes into it—an Angel passes through the life they have as individuals.

True poets or artists who have not grown cynical or superficial will know, of course, that a higher spiritual principle enters into them when they do creative work. This higher spiritual principle also takes us from one life to the next as our personal guardian spirit; it is our Angel. And it is certainly the thinking of our Angel which enters into our imagination when it is active in the regular way. Goethe made certain statements to indicate, without making much of it, that he was aware of an unconscious element coming in which was very real when he used his imagination.

If we do not go out of ourselves inwardly when awake but do so in sleep, entering the region where the imagination we use when awake has its roots, the principle which shows itself in our imagination when we are fully awake comes to expression at a more subconscious level in our dreams. Imagination can become sheer fantasy if a luciferic element enters into it, and in the same way our dreams may degenerate into all kinds of strange things, which we may even take for real, if influenced by ahrimanic elements. Dreams are essentially luciferic, but an ahrimanic element may enter into them. Yet when our dreams are “innocent”, as we may put it, and purely human, the Angel lives in them, the same Angel which is in us when we use our imagination and inwardly go beyond ourselves, as it were.

The world of language which is governed by the Archangel now dims down inwardly into a world that is halfway between feeling and thought: the world of ideas, or ideas with feeling quality (see table below). Imagination and dreaming dim down to become the world of feelings, and of the will element that lives in our feelings, so that we may also speak of feelings with will quality. Going further down from the Angel we come to the human I. Here we need to go out of ourselves much more intensely than we do when the Angel lives in us. This happens when we let our will impulses become actions in the outside world, as I said yesterday.

We are definitely out of ourselves when we dream, but only in mind and spirit. Nor do we go out of ourselves physically in our acts of will, but we set the physical body in motion, and the I actually has its basis in such will impulses. We are thus able to say: The will that lives in our actions leaves its mark on the outside world.

We have now gone all the way down to the physical world, where independent development comes only in acts of will. The I lives in the sum of all our actions, a sum that remains after death and on which we look back, as I have shown yesterday. Higher spiritual entities live in everything else in us—in our imagination and our dreams, in the world of speech and language, the world of thought and the contents of the senses. These higher entities are always in us. Thus we are able to look at everyday life and see how the human being relates to the cosmos.

Another way of coming close to the truths spiritual scientists are able to discover by using more highly developed faculties is the following. Take your own life in the physical world. You gain all kinds of impressions in this world and may even be able to remember them the next day. I am not saying that everybody remembers; for instance I am not sure if everybody who is sitting here tonight will be able to let the things heard in this lecture come alive in their minds tomorrow. Generally speaking, however, it is fair to say that the things we perceive around us with the senses live on in us as memories. To take us a step further, let me show this in a drawing.

The light-coloured lines are the world around us and the red line represents the human being. The world around us and anything we experience in it lives on in us as an inner world. In a sense this is quite an abstract experience to begin with, at least in so far as the outside world, which we experience merely in the way it presents itself on the outside, lives on in abstract inner experiences, thoughts and feelings which then give rise to will impulses. But we can certainly say—let us bring this to mind very exactly—that our inner life represents experiences gained between birth and death, or rather birth and the present moment.

Let us now turn our attention from those inner abstractions and images to our internal organs, which are physical and tangible—lung, heart, liver, and so on. We have these inside us as well. Out-and-out mystics will say that they are only interested in things of the soul and spirit, in the inner impressions they have of the world that surrounds them. Physical objects like those organs are far too lowly and unimportant to them. In saying so, they merely show how much they are caught up in materialism and fail to realize that seemingly material objects are in reality deeply spiritual. Our lungs and livers are just as spiritual as the inner experiences we have as a reflection of experiences gained in the outside world between birth and death. They may appear to be present as physical, material objects to our ordinary consciousness, but they are very much the fruits of the spirit.

As you sit quietly at home, the thought may come to mind: The human being has a physical body, ether body, astral body and I. This thought is something you have inside you. At one time it was something outside you.

You first came across it in a book, maybe, or in a lecture, that is, in the outside world—as in the drawing. You also have your lung, heart, liver, brain, and so on inside you, and they are in physical form. They, too, are the fruit of experiences. If we make a simple sketch of the human being and the various organs, the things inside are the outcome of everything we have lived through between death and rebirth—not their physical substance, of course, for that only comes with conception, birth, and so on, but their form and internal organization. You hear me talk, and this becomes an inner experience; in the same way your heart, lungs and liver are the outcome of experiences you had between death and rebirth. We are able to say: I have physical matter inside me that is organized in a particular way; this is the outcome of experiences I had between death and rebirth.

The soul qualities in me
are the fruit of experiences gained between birth and death.
The physical organization in me
is the fruit of my life between death and rebirth.

A materialist will of course say that all the organs in our bodies have been physically inherited from our ancestors, but he’d be utterly wrong. Physical substance is inherited, that is true, but the germ cell is not seen in its true light if it is considered in purely material terms. Fertilization is not a matter of the human individual being physically derived from the generations that went before, but of an empty space arising, with matter broken down in the human being and the whole universe built into the human being. Matter then pushes its way into the spiritual form; for lung, heart and liver are essentially spiritual forms. The organizing powers are, however, entirely shaped out of the whole universe, out of experience gained between death and rebirth. This is what we experience when our consciousness rises above the waking state and we come to the region of Archangels and Angels in the way I have described. Between death and rebirth human beings experience consciously, or rather in a state of super consciousness, the things which they then build into their organs.

Our organs are built in accord with our karma, which comes from our earlier lives on earth. It may seem that purely physical processes occur as generation succeeds generation, but in fact these are processes brought about by the whole universe.

The following is an analogy I tend to use when small-minded materialists come and say: “Do not speak to us of the whole universe being involved as a human being develops in the womb, and whatever you do, don’t take us out into the universe; kindly speak of the germ plasma continuing on through the generations.” We can deal with this by saying: Someone has a magnetic needle which points north and south. Someone else will come and say: “There are crazy physicists who say the whole earth is a magnet and the magnetic south pole of the earth is attracting this pole of the needle. But in fact the reasons for the magnetic needle pointing north and south lie in the needle itself. The earth has nothing to do with it!” This is more or less the kind of thing modern biologists are saying about the germ cell. They look only at the germ cell. But just as the whole earth is active in a magnetic needle, so the whole universe is active in the creation of the embryo. The part which the human being plays in this is, of course, at an unconscious level.

Seen in this light, the human individual is with the whole of his being connected with a material and a spiritual universe. We say: We make the outside world our inner world when we perceive it in ordinary conscious experience. Yesterday I said, from a certain point of view: When a human being goes through the gate of death, inner becomes outer, and outer becomes inner. Today I presented a different point of view to show that the way we have to approach anything that comes before birth, or conception, is to look for our inner physical life and the processes that prepare it in the outside world during life between death and rebirth: The outer becomes inner. Something we experience as spread out through the whole universe becomes deeply unconscious experience in our organs.

The nature of our internal organs is truly such that a whole cosmos is alive in them. If we merely consider those organs the way they are presented in ordinary anatomy and physiology, this is maya to a much higher degree than the maya we face in the world around us.

Looking into the world of the senses, I said, we can see as far as the Elohim. Looking down into the inner physical body, we have to go higher to find the reality that lives in us and creates our organs. You’ll remember that in my Occult Science higher entities are mentioned who are above the Spirits of Form. These do not only exist outside human beings but are also active inside them. We learn about them from the Archai when between death and rebirth we raise our level of consciousness to theirs and learn things from them which we then pour into our organization. We truly carry the world of the hierarchies through life in the way we are made inside. Today these things can be investigated. In older times people knew about them out of an instinctive clairvoyant consciousness. Those were the times when it was said that the human organism is a temple of the gods, and people sought to gain insight into the whole world by interpreting the inner human microcosm.

Isn’t it true that we know about the world which has been our own for as long as we have had conscious awareness here on earth from memory? We are able to reflect on everything we are able to recall from memory. We look inwards and find that the world we have known outside is inside ourselves, and we realize that the outside life has entered into the images we have inside us. Looking back in memory we understand again what we experienced before. Now if we look at our physical organization and understand it, we also understand the cosmic process. Our memories let us understand life’s experiences. Our whole human organization lets us understand the cosmic process, if we know how to look at it. And this is what anthroposophy is all about—to understand the human being in every way.

It means that anthroposophy is also cosmosophy, for just as we bring our life back to mind when we remember, so we bring the whole cosmic process, cosmosophy, to mind when we gain insight through anthroposophy. The two cannot be seen apart. Cosmosophy and anthroposophy belong together. The human being is to be found in the world, and the world in the human being.

This is also why it is not anthropomorphism to speak of human evolution in the same breath as evolution through Saturn, Sun, Moon and so on in my Occult Science. Cosmic evolution is something that is given, and human evolution is something that is given, for the further we penetrate the secrets of existence, the more do cosmos and human being come together; the more does it become apparent that the separation between cosmos and human being that exists for us on earth is mere maya. The human being belongs to the cosmos, and the cosmos to the human being, and each is to be found in the other.

• 1. Rudolf Steiner, The Inner Nature of Man and the Life between Death and a New Birth. Eight lectures given in Vienna in April 1914. English by A. Meuss. Bristol, Rudolf Steiner Press 1994.
• 2. “Phenomenon”, defined as “an immediate object of perception; something of which the senses or the mind take note directly”, derives from the Greek verb for “to shine, to appear”, which is also reflected in the German word for it—Erscheinung. Translator.
• 3. The two German words Rudolf Steiner was comparing were gehen and laufen. He went into considerable detail and this has been shortened. Translator.

Our study today will be devoted to how a soul can raise itself into spiritual worlds. One who does his exercises regularly with patience and enthusiasm must also make progress; it's just a matter of him becoming aware of his progress.

After the meditation it's good to begin a rest period, to make the soul quite empty, to just wait and see what Imaginations come to us from higher worlds. Much also depends on the mood or attitude of our soul; we should always approach our exercises with the greatest devotion. The experiences that set in depend upon the meditator's individuality and karma. I'd like to pick out two of them from a large number. One is of being lifted out into space, into endlessness. One feels as if one were expanded and lifted up; of course a leaving of one's body is connected with this. This experience gives rise to a feeling of bliss and happiness. While one is raised one sees a reddening; yellowish red clouds come towards us from which Shapes gradually crystallize. Then there's a second experience of diving down, of sinking into the depths, accompanied by a feeling of constriction and choking. The spiritual beings one feels in this immersion appear to one in blue-violet gleams. They give a man a feeling of reverent, shuddering fear and induce him to take a look at himself. They show a man what he's really like, all of his defects and mistakes and moral weaknesses in their whole magnitude and abominable nature. It's true that we're already pointed in this direction by the retrospect that we do every evening, but a man can't see things as clearly with his physical consciousness. These beings who emerge from the depths get us to see plainly what habitual mistakes and wrong thinking produce in us. The beings who appear to us in a bluish violet light and show us our errors belong to the angels, whereas the upper, reddish yellow light figures that pronounce their judgment like punishing justice belong to the archangels. These experiences can also approach a man in a different way, namely through sounds. When his judgment is pronounced by an archangel with a thunderous voice it's much more scary, much harder to bear. But when a man has come to this hour that sets in after he's experienced the Guardian of the Threshold then he must have gotten rid of the habit of being afraid.

Just to be understood, let's mention an example, though the Imagination could just as easily take on another form. A man can see the figures that ascend from the depths in blue-violet colour tones with sorrowful, pain-filled faces. These high beings feel sad about us and our mistakes; this arouses a feeling of boundless shame in us. If a man sees his errors and regrets his mistakes he will see that these beings' faces radiate joyfully. A man must feel this connection between the microcosm and the macrocosm. The beings who sink down on man as punishing justice and sometimes surround him evoke fear in him. But a feeling of joy can be added to this if these beings show him the possibilities that are in him and that he can develop. We can arrive at these experiences if we meditate it thinks me in the right way. But when a man sees how these figures out of balled-together reddish clouds try to join the bluish violet figures that are striving up from the depths, something like a conflict arises in him. He distinctly hears a voice that says: Don't believe that, believe what comes out of your own soul. That has the same value as what you see out in the cosmos.

That's Lucifer's voice, and this is the greatest temptation that a man can have, since Lucifer outshines all other beings in beauty, cunning and seduction. Like the blue-violet beings he climbs out of the depths. We should also realize that form is no longer of importance in these regions. The Spirits of Form who are called Elohim in the Bible are of importance on the earth. In spiritual worlds we find that we lift ourselves above them and can approach the Spirits of Movement.

One thing we should never forget: a feeling of deepest thankfulness towards higher beings and spiritual worlds. Just as an Essene saw the day-star approaching every morning full of thankfulness and prayed that it might appear, so we should return to the temple of our physical body every morning with reverent thanks to the spiritual beings who built it up so cleverly during the Saturn, Sun, Moon and earth periods, and in which alone we can acquire earth consciousness: Ex Deo nascimur. And then with this feeling of reverence and thankfulness that we've gained we become familiar with the spiritual, Godly element, with what frees us from the fetters of corporeality, brings us into the spiritual, super-sensible world and gets us into a blissfulness that's so great and tremendous that an esoteric doesn't dare to say the name of the very highest being: In ... morimur. And what's expressed in the last part of our rosicrucian verse: Per Spiritum Sanctum reviviscimus is the self-consciousness that brings a man over into a new incarnation. But a living in the vowels and consonants of this wonderful verse will bring us much further than meditation on the three parts that consist of 2x3 and 1x4 words.

In several lecture-courses given over the years in the different Groups and attended by many of the friends here to-day, we have endeavoured to study the Gospels of St. John, St. Luke and St. Matthew and the great event in Palestine, the Mystery of Golgotha, from three different points of view.

One result of these studies should have been to establish in our souls a growing realisation of the greatness of this unique event. We have understood that the reason why there are four Gospels is that their authors, writing as inspired occultists, each wished to describe the great event from a special angle, just as a photograph of an object is taken from a particular side. By combining the pictures, each taken from a different angle, an idea of the reality can be obtained. Each of the Evangelists makes it possible for us to study one aspect in particular of the great event in Palestine.

The Gospel of St. John gives us insight into the great events in Palestine by opening out a vista of the highest human goals and at the same time of the sublime realities of the spiritual worlds.

The Gospel of St. Luke unveils the mysteries connected with the personality of Jesus of Nazareth, with the Solomon Jesus and the Nathan Jesus, until the moment when the Christ descends into him.

The Gospel of St. Matthew, as those of you who heard the lectures will know and others will be able to read, shows how the bodily nature in which the Christ was to incarnate for three years was prepared by mysterious processes connected with the racial stock of the ancient Hebrew people.

In a certain respect the Gospel of St. Mark can lead us to supreme heights in our study of Christianity and give us insight into many matters communicated by the other Gospels but in a less dramatic way. And so this evening I will take the opportunity of saying something in reference to the Gospel of St. Mark.

We must realise how necessary it is to study many subjects with which superficial modern thought has no inclination to concern itself. If we are to understand the Gospel of St. Mark in its depths we must acquaint ourselves to some extent with the very different character of the language in which men expressed themselves at the time when Christ Jesus was on the Earth. Let me try to convey to you what I mean by using contrasts as it were of light and shadow.

We make use of language to express what we want to say and to reveal what lives in our souls. It is in the way in which language is used as a means of expressing the inner life of soul that the several epochs in the evolution of humanity differ radically from one another. If we go back to the ancient Hebrew epoch and to the wonderful modes of expression used in the temple-language, we find that there was a quite different way of clothing the secrets of the soul in words—a way undreamed of nowadays. In the old Hebrew language only the consonants were written, the vowels being inserted afterwards; and when a word was uttered the echoes of a whole world reverberated in it—not, as is the case to-day, some more or less abstract concept. The reason why the vowels were not written was that they were an indication of the speaker's inmost being, whereas the consonants were intended to depict external objects or conditions. For example, whenever an ancient Hebrew wrote the letter B—or what corresponded to our present B—it always evoked in him a sense of warmth and a picture of some outer condition, in this case something in which one could be enclosed, as in a shelter or a house. The sound B could not be uttered without this feeling as an accompaniment. Again, the sound A (ah) could not be uttered without conveying the impression or image of something inwardly powerful, of a radiating force. The content of the soul thus projected into words streamed out into space and into other souls. Language was therefore much more alive, much more related to the secrets of existence than is the case nowadays.

This is one side—the light side I wanted to convey. But there is also the other side—the shadow side—constituted by the fact that in the use of our language we have to a great extent become utterly shallow. Our language expresses only abstractions, generalisations. People no longer have any feeling about this but it could not be otherwise in times when language is used, even for literary purposes, before writers have any spiritual content to convey, when enormous masses of printed matter circulate everywhere, when everyone feels that he must write something and nothing is considered unsuitable as subject-matter. When our Society was founded I discovered that certain authors were attaching themselves to it simply out of curiosity, in the hope of finding material for their novels. Why, they thought, should they not find characters among the Members who could be portrayed in their stories? So it behoves us to realise that our language nowadays has become abstract, commonplace and vacuous and there is neither a sense of its holiness nor, as was once the case, a feeling of responsibility towards its use. That is why it is so extraordinarily difficult to put into modern words the great facts proclaimed by the Gospels. People cannot understand that our modern language is empty when compared, for example, with the fulness of meaning implicit in a word of the ancient Greek language. When we read the Bible to-day we are reading something that in comparison with the original wording has been sifted not once but two or three times, and it is not the best but the worst that has remained. It does, of course, seem natural to quote from modern versions of the Bible, but we go astray most disastrously of all when we quote the Gospel of St. Mark in its modern rendering.

You know that at the very beginning of the Gospel of St. Mark, in Weizsacker's supposedly excellent translation—although as might be guessed from the high reputation it enjoys to-day, it is anything but excellent!—these words are found:

“As it is written in the prophet Isaiah: Behold I send my messenger before you who shall prepare the way before you. Listen how the voice is heard in the wilderness: Prepare the way of the Lord, make his paths straight.”
[The words in the English Authorised Version are: ‘As it is written in the Prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.’]

When we read a passage like this it would be self-deception to pretend that we understand it; if we are honest we shall admit that it is utterly incomprehensible to us. The passage is either of no significance or it says something we cannot understand. The first thing to do, then, is to assemble concepts enabling us to grasp the meaning of this saying of Isaiah. Isaiah was referring to the event which was to be of supreme significance for the evolution of humanity. What has already been said gives some indication of what Isaiah was foretelling in these words.

In ancient days man was endowed with a kind of clairvoyance and through the forces of his soul was able to rise into the divine-spiritual world. When this happened he was not using his Ego, his ‘I’, at the stage of development it had then reached; he was using his astral body which contained the powers of seership, whereas the forces rooted in the Ego were only gradually being awakened by perception of the physical world. The ‘I’ uses physical instruments, but in earlier times, if a man were seeking revelation, he used his astral body, seeing and perceiving through it. The process of evolution itself consisted in the transition from use of the astral body to use of the ‘I’. The Christ Impulse was to be the most powerful factor in the development of the ‘I’. If the words of St. Paul: ‘Not I but Christ in me’ are fulfilled in the ‘I’, then the ‘I’ is able to grow into the spiritual world through its own forces, whereas formerly this was possible only for the astral body.

This, then, is how evolution proceeded: Man once used his astral body as an organ of perception, but the astral body became less and less able to serve that purpose. When the time of Christ's coming was drawing near, it was losing its power to see into the spiritual world. Man could no longer be united with that world through his astral body and the ‘I’ was not yet strong enough to reveal it. That was the state of things when the time of Christ's coming was approaching.

In the course of human evolution the important steps which are eventually to take place have always to be prepared in advance. This was so in the case of the Christ Impulse too; but there was necessarily a period of transition. There could be no sudden change from the time when man felt his astral body becoming unreceptive to the spiritual world, becoming barren and desolate, to a time when the ‘I’ was kindled into activity through the Christ Impulse. What happened was that as the result of a certain influence from the spiritual world a few human beings were able to experience in the astral body something of what was later to be seen and known by the ‘I’. Egohood was prepared for, anticipated as it were in the astral body. It was through the ‘I’ and its development that man became Earth-Man in the real sense. The astral body properly belonged to the evolutionary period of the Old Moon, when the Angels were at the human stage. Man is at the human stage on the Earth. On the Old Moon it was appropriate for man to use his astral body. Everything else was merely preparation for the development of the ‘I’. The earliest stages of Earth-evolution proper were a recapitulation of the Old Moon-evolution, for man could never become fully man in the astral body; on the Old Moon it was only the Angels who could reach the human stage in the astral body. And just as the Christ lived in earthly man in order to inspire his ‘I’, so there were Angels who, having reached the human stage on the Old Moon, prophetically inspired man's astral body as a preparation for Egohood. A time was to come in human evolution on the Earth when man would be ready for the development of the ‘I’. On the Old Moon the Angels had developed to the highest stage, but as we have heard, only in the astral body. Now, in order that man might be prepared for Egohood, it was necessary that in exceptional conditions, and through grace, certain individuals should be inspired to work on the Earth as Angels; although they were men, the reality was that Angels were working in and through them.

This is a concept of great importance, without which there can be no understanding of human evolution in line with that of occultism. It is easy enough to say simply that everything is maya, but that is a mere abstraction. We must be able to say: Yes, a man is standing in front of me, but he is maya—indeed who knows if he is really a man? Perhaps what seems to be a human figure is only the outer sheath; perhaps some quite other being is using this sheath in order to accomplish a task that is beyond man's capacity.—I have given an indication of this in The Portal of Initiation.

Such an event in the history of humanity actually took place when the Individuality who had lived in Elijah was reborn as John the Baptist. An Angel entered into the soul of John the Baptist in that incarnation, using his bodily nature and also his soul to accomplish what no human being could have accomplished. In John the Baptist there lived an Angel whose mission was to herald in advance the Egohood that was to be present in its fulness in Jesus of Nazareth. It is of the greatest importance to realise that John the Baptist was maya and that an Angel, a Messenger, was living in him. This is indeed what the Greek says: Lo, I send my Messenger. The Messenger is an Angel. But nobody pays attention to what is actually said here. A deep mystery, enacted in the Baptist and foretold by Isaiah, is indicated. Isaiah foretold that the future John the Baptist would be maya—in reality he was to be the vehicle for the Angel, the Messenger who was to proclaim what man will become if he takes the Christ Impulse into himself. Angels announce in advance what man will later become. The passage in question might therefore be translated: Lo, the bestower of Egohood sends his Messenger (Angel) before you to whom Egohood is to be given.

Let us now see if we can discover the meaning of the third sentence. We must first try to picture the conditions prevailing in man's inner life when the astral body had gradually lost the power to send out its forces like feelers and to see clairvoyantly into the divine-spiritual world. Formerly, when the astral body was activated, man was able to look into that world, but this faculty was disappearing and darkness spreading within him. He had once been able to expand his astral body over all the beings of the spiritual world, but now he was inwardly desolate, inwardly isolated—the Greek word is ἔρημος. At that time the human soul lived in isolation, in desolation. This is what the Greek text tells us: Lo, a voice seems to speak in the desolation of the soul—call it ‘wilderness’ of the soul if you like—when the astral body can no longer expand into the divine-spiritual world. Hear the cry in the wilderness, in the desolation of the soul!

What is it that is being proclaimed in advance? First of all we must be clear about the meaning of the word Kyrios, when it was used in Hebrew but also still in Greek in reference to manifestations of the soul and spirit. To translate it simply as ‘the Lord’, with the usual connotation, is sheer nonsense. In ancient times everyone using the word Kyrios knew perfectly well that its meaning was connected with the development of man's soul-life and its mysteries. In the astral body, as we know, are the forces of thinking, feeling and willing; the soul thinks, feels and wills. These are the three forces working in the soul but they are actually its servants. In earlier times man was under their domination and he obeyed them, but as his evolution progressed these forces were to become the servants of the Kyrios, the Ruler, the Lord—in short, of the ‘I’. Used in relation to the soul, the word Kyrios actually meant the ‘I’. At this stage it would no longer be true to say: ‘The Divine-Spiritual thinks, feels and wills in me’, but rather: ‘I think, I feel, I will.’ The passage should be rendered more or less as follows.—Prepare yourselves, you human souls, to move along those paths that will awaken the Kyrios, the powerful ‘I’ within you; listen to the cry in the solitude of the soul. Make ready the path (or way) of the ‘I’, the Lord of the soul. Open the way for his forces so that he may no longer be the slave but the Ruler of thinking, feeling and willing. Lo, the power that is the ‘I’ sends his Angel before you, the Angel who is to give you the possibility of understanding the cry in the solitude of the astral soul. Prepare the paths of the ‘I’, open the way for the forces of the ‘I’.—Such is the meaning of these significant words of the prophet Isaiah; they point to the greatest of all events in the evolution of humanity. You will now understand the sense in which he speaks about the future John the Baptist, indicating how man's soul in its solitude longs for the coming of its Lord and Ruler, the ‘I’. Such is the real meaning of this passage and in this sense it is to be understood.

Why was John the Baptist able to be the bearer of the Angel? It was because he had received a particular form of Initiation. Initiations are not all identical in character and individuals who have a definite mission to fulfil must undergo a special form of Initiation. Now the writing of the stars in the heavens is so ordered as to reveal the nature and facts of happenings in the spiritual world. Thus a man may receive the Sun-Initiation, which means that he is initiated into the mysteries of the spiritual world of Ahura Mazdao—the spiritual world of which the Sun is the outer expression. But there are twelve forms of the Sun-Initiation, each of which differs from the other eleven. A man will receive a particular form of Initiation according to the mission he is to fulfil for humanity. His Initiation, though still a Sun-Initiation, may be of such a kind that the forces stream in as they do when the Sun is standing, for instance, in the constellation of Cancer; and these forces will be very different in the case of an Initiation connected with the Sun in Libra. These are the expressions used to indicate specialised Initiations. Individuals chosen for a mission as lofty as that of John the Baptist must receive Initiation in the form that can give the strength necessary for the fulfilment of their mission. And so in order that he might become the bearer of the Angel, John the Baptist received the Sun-Initiation originating from the constellation of Aquarius. The Sun in Aquarius is the symbol for the form of Initiation received by John the Baptist in order that he might become the bearer of the Angel. He received the Sun-forces which flow when the Sun is standing in Aquarius—the Waterman. The sign was the symbol indicating that John the Baptist had received this particular Initiation. In actual fact the name Aquarius, or Waterman, was given to the zodiacal sign because those who had received that Initiation acquired the faculty which enabled John the Baptist, for example, to achieve what he did. When men were plunged under water, their etheric bodies were momentarily loosened and in that condition it was possible for them to perceive what action was of the greatest importance at that particular time. Baptism in the Jordan revealed to those who underwent it the momentous significance of that period in history. It was to this end that John had received the baptismal Initiation and because this was connected with the rays of the Sun streaming from its position in a particular constellation, the constellation too was known symbolically as the Waterman. The name of the constellation was derived from the human faculty connected with it, and not vice versa.

Nowadays many learned ignoramuses try to explain spiritual happenings of this character by bringing Heaven down to Earth, saying that such things are simply indications of the movement of the Sun through the Zodiac. These learned gentlemen, who fundamentally know nothing, explain events in humanity by reference to the heavens. In the case of John the Baptist, actually the opposite was true: the zodiacal sign was used to express something that had occurred on Earth and was then transferred to the Heavens.

John the Baptist could therefore rightly say: ‘I baptise you with water.’ This was the same as saying to his intimate disciples, as he might well have done, that he had received the Aquarius Initiation. The movement of the Sun through the Zodiac as seen with physical eyes is in the direction from Leo to Virgo; the spiritual movement is from Aquarius to Pisces. Consequently John the Baptist was able to proclaim something that would work as the forces of the Sun in Pisces and not in Aquarius; also that the Being who was to come would give a higher kind of Baptism than he himself was able to give. The spiritual Sun progresses from Aquarius to Pisces and when this happens the Aquarius Baptism becomes a Baptism with spiritual water—Pisces, the Fishes. Hence the ancient symbol of fishes for the Being who was the bearer of the Christ. Just as John, through very special influences, had received the Aquarius Initiation, so all the mysteries enacted around and in Jesus of Nazareth belonged to a Pisces Initiation. The Sun had moved forward, spiritually, from one zodiacal constellation to another, indicating that Jesus of Nazareth had passed through a Pisces Initiation.

All this is hinted at in St. Mark's Gospel but such things have to be presented in pictures. Christ Jesus draws to Himself those who are seeking that of which Pisces is the symbol. Hence His first disciples are all of them fishermen. The indication of the Sun's progression into Pisces is clear when we read the words of John the Baptist: ‘I have baptised you with water, but He will baptise you with the Holy Spirit.’ And as Christ passes along the shore of the Sea of Galilee, that is to say, when the Sun has moved so far that its counterpart could be seen rising in Pisces, the fishermen known as Simon and Simon's brother, James and James's brother, are inspired to follow Him.

How can we understand all this? We shall not understand it unless we go more deeply into the linguistic expressions used in those times. Our modern way of expressing ourselves is slovenly and banal. Thus when a human being is standing in front of us, we say: Here is a man—similarly when there are two or three. But what is there in front of us is only maya; if we see a being with two legs and a human face the only way of expressing what we see in our modern language is to say: That is a man. But what does occultism take this ‘man’ to be? In the form in which he stands before us he is nothing but maya—approximately as real as a rainbow in the sky. A rainbow is a reality only as long as the necessary conditions of rain and sunshine are present; as soon as the relation between sunshine and rain changes, the rainbow vanishes. It is exactly the same in the case of a man. He is only a confluence of forces of the Macrocosm; we must look for forces in the heavens, in the Macrocosm. For the occultist, what we assume on Earth to be a man is simply nothingness. The truth is that forces are streaming from above downwards and from below upwards, and they intersect. And just as a particular combination of rain and sun produces a rainbow, so do forces streaming together from above and from below out of the Macrocosm create a phenomenon, an illusory image, which we take to be a man. But the man we see before us is really nothing but maya. Where we think we see a man there are intersecting cosmic forces. You must take this quite seriously. The man as he stands before us is merely a shadow of many forces. But the being who manifests in the man may well be at a different place altogether from the point where the man with his two legs is standing.

Now think of three human beings. One is a peasant in ancient Persia, working his plough in the Persian countryside. He looks like a man, but in reality he is a soul whose forces are sustained by some world from above or from below, and if we are to have real knowledge of him we must ascend to the realm of these forces. The second man is possibly some kind of official in ancient Persia. He too is formed from another world through intersecting forces and again, if we are to know him in the real sense, we must ascend to the realm of those forces. Finally, think of a third Persian, or one of whom we should have to say even more emphatically: he is a veritable illusion, a phantom. To discover the truth about him we should have to ascend to the Sun to find the forces sustaining this phantom figure. There above, among the mysteries of the Sun, we should find what we might call the Golden Star—Zarathustra. Rays are sent down and on the Earth there lives the being we call Zarathustra, though his essential being is not there at all.

The important thing is to realise that in ancient times men were well aware of the significance of names. Names were not given as they are to-day but according to what was really living in a human being, apart altogether from the outer appearance. An old man at the time of Christ would have understood very well what was meant if someone had pointed to John the Baptist, saying: There is the Angel of God! The outer appearance would have been disregarded as a secondary consideration and attention paid only to the inner reality.—And now suppose the same mode of expression had been used in connection with Christ Jesus. What would have been said of Him in times when such things were understood? Nobody would have so much as dreamed of giving the appellation Christ Jesus to the body of flesh moving about the land; the body was regarded merely as the sign that what was streaming down spiritually from the Sun had gathered together at this particular point. And when this body—the body of Jesus—moved from one place to another it was simply that the Sun-force was being made visible. This Sun-force was able of itself to move from place to place, independently of a physical body. Occasionally, Christ Jesus was said to be ‘in the house’, that is to say, in the flesh; but the Being in the flesh also moved about without a body. In the Gospel of St. John, above all, the Evangelist often writes exactly as if the Sun-force were present in a body of flesh when in reality the Christ is moving from place to place purely in the spirit.

That is why it is so important for the deeds of Christ Jesus always to be brought into relationship with the physical Sun—which is the outward expression for the spiritual world when gathered together at the point where the physical body is present. For example, when Christ Jesus performs an act of healing, it is the Sun-force that heals, but the Sun must be in the right position in the heavens. Thus: ‘At even, when the sun did set they brought unto Him all that were diseased ...’ and so on. It was important to indicate that this healing force can flow down only when the physical Sun has set and is working in a purely spiritual way. Again when Christ Jesus needs special power in order to do His works, He must draw it from the spiritual Sun, not from the physically visible Sun. ‘And in the morning, rising up a great while before day, He went out ...’ The path of the Sun and the power of the Sun are expressly indicated, furthermore that it is the Sun-force that is working, that Jesus is simply the external sign and that this path taken by the Sun-force could also become visible to the naked eye. Wherever St. Mark's Gospel speaks of the Christ, what is meant is the Sun-force which, in that epoch of Earth-evolution, worked with special strength upon the land called Palestine. Moreover the Sun-force, gathered into a focus, was moving from place to place, and the body of Jesus was the outward sign making the movement of the Sun-force visible to physical sight. The paths of Jesus in Palestine were the paths of the Sun-force that had come down to the Earth. If you trace the paths of Jesus to form a kind of chart you will have before you the indication of a cosmic happening—the Sun-force had penetrated into the land of Palestine. It is a macrocosmic process—that is the essential point. This is made especially evident by the writer of St. Mark's Gospel, who was well aware that a body which was the bearer of a principle such as the Christ-Principle must be entirely subservient to it. The Gospel therefore directs attention to the world so gloriously proclaimed by Zarathustra—the world which lies behind the material world and influences the life of man. Through Christ Jesus it was again made clear how the forces of this spiritual world work into the Earth. Hence in the body—the body of the Nathan Jesus as we have heard [See Lecture-Course on the Gospel of St. Luke, lectures IV–VII.]—which was influenced in a particular way by the Zarathustra-Individuality, it was inevitable that a kind of repetition should take place of happenings connected with Zarathustra.

We know some of the beautiful legends about Zarathustra. Almost immediately after his birth occurred the first miracle, that known as the ‘Zarathustra smile’. The second miracle was when Duransurun, the King ruling the district where Zarathustra was born, determined to murder the child about whom retrograde Magi had made certain statements. But when the King was on the point of stabbing the child his arm was paralysed. Finding that he could not use his dagger to do away with the child, he ordered him to be taken out into the wilderness and left among the wild beasts. This is the expression used to indicate that already in earliest childhood Zarathustra was destined to see what everyone is bound to see if his gaze has not been cleansed of impurities. Instead of the majestic Group-Souls and the higher spiritual Beings, he sees the emanations of his untamed fantasies. This is what is meant when we are told that Zarathustra was left in the wilderness among the wild beasts, but remained unharmed. This was the third miracle; the fourth was again connected with wild beasts. And always it was the good spirits of Ahura Mazdao who ministered to him.

These miracles are to some extent repeated in St. Mark's Gospel. ‘And immediately the Spirit driveth him into the wilderness’ (the word really means solitude). ‘And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him.’

It is made clear to us here that the body was being prepared to become a focus of macrocosmic processes. What had happened to Zarathustra had to be repeated in the encounter with the wild beasts. The body became the bearer of macrocosmic processes.

In its very first lines the Gospel of St. Mark presents us with a vista of majestic grandeur and my aim in this lecture has been to show you how this Gospel acquires new life and power if only the words are understood in their right sense—not in that of our commonplace modern speech but in the sense of ancient language, when whole worlds lay behind each word. Our modern language needs to be recast in many ways before it is possible to discover what the words of ancient languages contained. When we say that man lives on the Earth and develops his ‘I’, or that he was present on the Old Moon when it was the Angels who reached their human stage—all this must be borne in mind when we read: Behold, I send my Angel before men. These words cannot be understood without the preliminary knowledge communicated by Spiritual Science.

If people were really honest to-day they would admit that the words at the beginning of St. Mark's Gospel are unintelligible to them. But instead they adopt an arrogant attitude and maintain that Spiritual Science is so much fantasy and puts all kinds of complications into what would otherwise be quite simple. But the fact of the matter is that people to-day have no real knowledge; they no longer recognise the principle adopted, for instance, in ancient Persia, when the sacred records were re-written from epoch to epoch in order to be clothed in a new form suited to every period. In this way the divine Word was recast in the form of the Zend Avesta, then again recast, and what we have to-day is its latest form. The Persian scriptures were, in fact, re-written seven times. One of the tasks of Anthroposophy is to teach men how necessary it is that records in which sacred mysteries are clothed in words should be re-written from epoch to epoch. For if we want to preserve the sublime language of the ancient writings we should not attempt in our re-writing to adhere pedantically to the old words; we should rather try to translate them into words that are immediately intelligible in the present age. An attempt to do this was made in the summer in the lecture-course on Genesis, and you will have realised then how many of the words must be re-cast. The lecture today may have given you some idea of how the same principle applies to the Gospel of St. Mark.

In dealing with the human senses in our first lecture we merely enumerated them, though in a manner gleaned from the human being himself. We did not confuse and jumble them, as inevitably occurs in the external physiology of the senses where their relationships are not known, but rather, we enumerated them all in the order that accords with the nature of man. Today it shall be our task to examine the realm of the human senses more closely, as this is most important for a deeper fathoming of the human being.

We began with the sense we called the sense of life—the feeling of life, the vital sense. What is this sense based upon, in the true spirit of the word? In order to visualize its source we must delve rather deep down into the subconscious mind, into the substrata of the human organism. This method of spiritual-scientific research discloses first a peculiar co-operation of the physical and etheric bodies. The lowest member of the human being, the physical body, and the second, the etheric body, enter a certain mutual relationship whereby something new occurs in the etheric body. Something that is different permeates and flows through the etheric body, and actually, men of our time don't in the least know in a conscious way what this “something” is. It saturates the etheric body as water does a sponge. Spiritual science can tell us what it is that acts thus in the etheric body. It is what corresponds today to what men will develop in a far distant future as spirit man, or atma. At present, man does not possess this atma as his own. It is bestowed upon him, so to speak, by the surrounding outer spiritual world, without his being able to participate in it. Later on, in the distant future, he will himself have developed it within him. That which saturates the etheric body, then, is spirit man, or atma, and at the present stage of human evolution it is in a sense a superhuman being.

This superhuman atma, or spirit man, expresses itself by contracting the etheric body—cramping it, as it were. Using an analogy from the sense world, we can compare the effect to that of frost, which cramps and contracts the physical body. Man is as yet not ripe for what one day will be his most precious possession, and therefore, in a sense, it destroys him. The result of the contraction described is that the astral element is pressed out, squeezed out. In proportion as the etheric body is pressed together the physical body as well undergoes tension, whereby the astral body makes room for itself. You can visualize it approximately by imagining a sponge being squeezed out. Now, the activities in the astral body are all emotional experiences—pleasure, distaste, joy, sorrow—and this process of being squeezed out communicates itself to sentience as the sense of life. This is the process that takes place in the astral body, and it expresses itself as a feeling of freedom, of strength, of lassitude, etc.

Now let us ascend a bit. As the second sense, we listed the sense of our own movements. In this case, again, an extraneous principle is at work in the etheric body, and again it is one not yet indigenous in man. He has not achieved it through his own efforts; it flows into him out of the spiritual world, and, as with atma, the etheric body is saturated with it as a sponge with water. It is the life spirit, or buddhi, which in time will permeate him, but which for the present he holds as a gift, as it were, from the life spirit of the world. Its action is different from that of atma. As water seeks its level, so buddhi effects proportion, equilibrium, in the etheric and physical bodies, and hence in the astral body as well. This condition operates in such a way that when the balance is disturbed it can re-establish itself automatically. If we stretch out an arm, for example, destroying the balance through this change of position, the balance is immediately restored because the astral body is in a state of equilibrium. In proportion as we stretch out an arm the astral current streams in the opposite direction, thereby re-adjusting the balance. With every physical change of position, even merely blinking, the astral current in the organism moves in the opposite direction. In this inner experience of a process of equalization the sense of movement manifests itself.

We come now to a third element that can permeate man's etheric body, and this, too, is something that has entered human consciousness only to a negligible extent: manas, or spirit self. But inasmuch as precisely at this period it is incumbent upon man to develop manas, this being his earth task, manas acts differently upon the etheric body than do atma and buddhi, which are to be developed in the distant future. Its action is to expand the etheric body, effecting the opposite of what was designated “frost” in connection with the sense of life. This activity could be compared with a pouring, a streaming, of warmth into space, and this expands the elastic etheric body. We have something like streaming warmth when this semi-conscious expansion of the etheric body occurs. The consequence of this elastic expansion of the etheric body is a corresponding rarefaction of the astral body, which can thus expand as well. It need not be pressed out; by having more room it can remain in the expanding etheric body. While the sense of life becomes conscious through the contraction of the astral body, the static sensation results from the expansion of the etheric body, which thus makes more room for the astral body. In the way of a comparison it can be said that the texture of the astral body becomes rarefied, less dense. This thinning of the etheric and the astral bodies offers the possibility for the physical body to expand as well—in a sense, to extend itself.

Through the action of atma the physical body is contracted, through the action of buddhi it is stabilized, through the action of manas it is unburdened. The result is that at certain points it pushes out tiny particles, and this occurs in those three marvelous organs, the semi-circular canals of the ear. Such spreading out of physical matter does not arise from a forcing from within, but from a cessation or diminution of pressure from without, through the unburdening of the physical matter in question. This in turn enables the astral body to expand more and more. It makes contact with the outer world and must achieve equilibrium with it, for when this is not the case we cannot stand upright; we even fall over. If we would move in space we must take our bearings, and for this reason those three little canals are arranged in the three dimensions of space at right angles to each other. If these canals are injured we lose our sense of balance, we feel dizzy, we faint.

In the animal kingdom we find that everything of the kind in question results from the animal's premature descent into physical matter. A certain hardening is the consequence. We even find little stone formations in them, the so-called otoliths, that lie in such a way as to indicate the measure of balance.

A study of these three senses shows us clearly the difference between the factual results of spiritual-scientific research and the opinions held by the present-day inadequate thinking of the savant group soul, which clings to externals. Thus far we have considered three senses, passing outward from within, and the last of them lies close to the boundary line between what we experience within us and what must be experienced without if we are to identify ourselves with the outer world. We must distinguish clearly between facts and the inadequate thinking of the savant group soul. Just here, for example, the latter has shown us how we must not think. Quite recently, special events have brought external science face-to-face with the necessity for at last recognizing these three sense regions, but its failure to do so has proved how badly it must stray without the right guiding thread. These formations that signify a human sense organ were promptly compared with certain organs in the plant kingdom; in certain plants there appear formations that up to a point can be compared with the semi-circular canals in the human ear. Modern thinking, which as a rule is abandoned by logic precisely at the moment when adequate judgment is called for, infers from the appearance of these similar formations in plants that the latter, too, have a sense of equilibrium. It is not difficult to carry such logic ad absurdum. If you maintain that a plant has a sense on the grounds that it purposefully rolls up its leaves, a sense that goes so far as to entice and snap up its nourishment by means of certain contrivances, I can suggest a being that can do all that just as efficiently, that is, a mousetrap. What science has put forth concerning the human sense organs can be applied quite as logically to the mousetrap as to the plant. With equal propriety it could be maintained that scales have a sense of equilibrium. Mental derailments of this type derive from an inflexible sort of thinking that cannot really penetrate into the nature of things.

Until modern science learns to illuminate the edifice of the human organism with the light of theosophy, it will not be able to master the nature of these three senses. Theosophy enables us to understand the entire structure of the human organism anthroposophically. By means of spiritual-scientific observation, man in his entirety must be comprehended through his own inner nature.

We pass to the sense of smell. The reason for not occupying ourselves particularly with what science calls the sense of touch has already been indicated. As generally described, it is a mere figment of the imagination, an invention of physiology, hence we will disregard it. Because I can give but four lectures at this time I must pass rapidly over certain matters and utter many a paradox. In dealing with a number of senses we can speak of touch sensations, but not of a special touch sense in the way modern physiology does. All that takes place when we touch something is wholly comprised in the concept “sense of equilibrium.” If we press down on a table, stroke a velvet surface, pull a cord, everything that there manifests itself in pressure, stroking and pulling as a process of touch is nothing but a change of equilibrium within ourselves. While all this can be found in the sense of touch, the sense of touch proper must be sought higher up in the sense of equilibrium—there where this sense comes to fullest expression. An unimpaired sense of equilibrium provides the sense of touch. In science the most distressing theories prevail concerning this sense of touch.

Pressure is something that does not interest the ordinary human being. He speaks of “pressing,” but does not enquire further into the nature of the phenomenon. But from the spiritual-scientific point of view the question must arise. What takes place in pressing? What occurs in the sense of equilibrium? What compensation is effected by the astral body? The extent of misconception connected with the sensation of being pressed is revealed in physics. Physics talks of atmospheric pressure, and when some alert boy asks his teacher how we can stand the high atmospheric pressure without being squeezed to death, he receives the answer that pressure and counter-pressure are always equal; we are filled with air, so the outer pressure is canceled. But if the boy is bright enough he will object that he has often sat in the bathtub, completely surrounded by water, and although he was not filled with water he wasn't squeezed to death.

If the state of affairs were as represented by the physicists, an enormous atmospheric pressure would be exerted on the body's surface, and they explain our unawareness of it by the counter-pressure, by our being filled with air. This is one of the absurdities resulting from purely materialistic explanations. No, what we have to deal with here is an eminently spiritual process. The human being is so strong that he can push the astral body into the constricted portions and thereby re-establish equilibrium. When pressure is exerted, a little lump, as we may call it, always results, and this effect is so strong in the astral body that the latter, from within, overcomes the whole pressure of the outer air. In this realm the spirit is literally tangible.

After this short digression we will now return to the sense of smell. Here the human organism is taken in hand and affected by something other than was the case in the senses just dealt with, something less remote from human consciousness, that is, by the consciousness soul itself, which comes into action in the process of smelling. We shall see why all such things are accomplished by means of special organs. The consciousness soul not only effects an expansion and rarefaction at a certain place in the organism, but causes the astral body to extend its impulses beyond the organism. In proportion as the gaseous substance penetrates the mucous membrane of the nose, the astral substance presses outward, leaves the organism, penetrates the gaseous substance, and experiences something in it, not only in itself but in the substance. What it thus experiences it calls aroma, pleasant or unpleasant scent, etc., as the case may be. It is an antenna of the consciousness soul, projected by the latter through the agency of the astral body.

In the fifth sense, taste, the mental soul is active. It pours its astral currents outward through the organ of taste, sending the astral substance to meet whatever matter comes in contact with the tongue. The resulting process in the astral body is of a special nature. Let us first recall and examine the sense of smell. What is the nature of the stream emanating from the astral body in smelling? It is none other than the nature of will. The impulse of will that you feel within you streams forth to meet the inflowing matter. The process of smelling is one of resistance, an impulse to force back the instreaming matter. Spiritual science can tell you that this substance flowing in is but maya; it is external will. Your inner and your outer will attack each other and fight. Smelling is a conflict of will forces. Schopenhauer, who had an inkling that the interior and the exterior wills hinder and obstruct each other in the activity of the senses, built a philosophy of will upon it. But that is unsound metaphysics because this interplay of the two wills actually occurs only in smelling. In the other cases it is merely read into the processes.

Now, while in the sense of smell the outgoing stream is of the nature of will, it pertains to feeling when the current results from tasty food. What enters as food is also mere maya, an external image that is experienced as feeling. In the process of tasting, the interplay is between feeling and feeling. That is the real process of tasting; the rest is merely an outward image, and we shall see that the tongue is formed accordingly. For this reason this sense of taste is a sense of touch [TRANSLATOR'S NOTE: It is perhaps not without significance that Gefühl can mean “touch” as well as “feeling.” With this in mind let the student now read the sentence as follows: “For this reason the sense of taste is a Gefühlssinn.” It is most suggestive but unfortunately untranslatable, a sort of higher play on words. Cf. also footnote on p. 16.], notably of feeling, agreeable or disagreeable, repulsive, and the like. The point, however, does not center in feeling as such, but in the clash of feelings and their interaction.

In the sixth sense, sight, it is the sentient soul that works on the etheric body and flows into it, but strange to say, this effect partakes of the nature of thought. It represents a mental principle, and the thoughts constitute the subconscious element of the process. The sentient soul subconsciously bears within it what the consciousness soul then raises to consciousness as thought. What flows out of the eyes is a thinking in the sentient soul. Real thought substance streams out of the eyes from the sentient soul. This thought substance has far greater elasticity than the other substances that flow out when the sense of smell or of taste is active. It can reach out much farther toward its objects—indeed, it is a fact that something of an astral substance streams forth from men to far distant objects, unchecked until some other astral element offers resistance.

The scientific explanation that in seeing, ether waves enter the eye and the latter then projects the image outward, can mean nothing to sound thinking. Somebody would have to be inside to work the projecting business, wouldn't he? What a horribly superstitious notion, this “Something that busily projects!” When in trouble, science, so proud of its “naturalism,” does not disdain the assistance of that “imagination” it professes to scorn.

It is something astral, then, thought substance, that flows toward the object. An astral element leaves the body, streams toward the object, and continues onward until opposed by another astral element. The conflict between these two astral elements engenders color, which we sense as pertaining to objects. Actually, the genesis of color occurs at the boundary of objects, where the astral element emanating from the human being collides with that of the object. Color comes into being where the inner and the outer astral elements meet.

Here spiritual science leads us to a strange phenomenon. We learned that really a kind of thinking resides in the sentient soul, but that its first appearance is in the intellectual soul and that it only becomes conscious in the consciousness soul. In the sentient soul it is subconscious. Now, when we look at an object with both eyes, we have two impressions that in the first instance do not reach our consciousness, although they originate in an unconscious thought process. Two mental efforts must be made, because we have two eyes. If we are to become conscious of these mental efforts, however, we must travel from the sentient soul by way of the mental soul to the consciousness soul. This path can be readily visualized by means of a simple analogy from the sense world. We have two hands and we feel each one individually, but if we wish this feeling to become conscious, that each hand should feel the other, they must touch each other, cross. If the impressions gained in the sentient soul through mental effort are to enter our consciousness, they must cross. In that way you feel your own hand; you render conscious what you ordinarily do not feel. Just as you must touch an external object to become conscious of it, so contact is here necessary if objects are to enter our consciousness. That is also the reason why the two optic nerves in the physical brain are crossed. Through this crossing, an effort made subconsciously in the sentient soul is raised into the consciousness soul; one effort can be sensed by means of the other. That is an illustration of the way anthroposophy teaches us to know the human being down to the most intricate anatomical details.

Seventh among the senses is that of temperature, and again there is something in man that transmits it. It is the sentient body itself, which is of an astral nature. It transmits the sense of temperature by sending its astral substance outward. An experience of warmth or cold occurs only when the human being is really able to ray his astral substance outward, that is, when nothing prevents this. Such an experience of warmth does not occur when, for example, we sit in a bath of the same temperature as our own body, when equilibrium exists between ourselves and our surroundings. We experience temperature only when warmth or cold can flow out of or into us. When our surroundings are at a low temperature we let warmth flow into them; when our own temperature is low we let warmth flow into us. Here again it is obvious that an inflowing and outflowing takes place, and always the effects of the human sentient body are involved. If we are in contact with an object whose temperature is steadily increasing, our sentient body will stream out more and more strongly, until the limit is reached. When the object has become so hot that nothing corresponding to it can flow forth from us, then we can bear the heat no longer, and we are burned. When it is no longer possible for the sentient body to stream out, the heat becomes unendurable and we are burned. When we lack sufficient astral substance to equalize the outstreaming warmth ether, when we can send out no more sentient substance because the object cannot absorb it, it would seem as though in touching an extremely cold object we should have a burning sensation; as a matter of fact, that is exactly what occurs. In touching a very cold object we have a burning sensation that can even raise blisters.

Now we enter the realm of hearing, the eighth sense. What active principle is it, we ask, that participates in the process of hearing? The human etheric body. But this human etheric body, as constituted today, is in reality unable to serve us, as the sentient body still can, without incurring a permanent loss. Ever since the Atlantean time the etheric body has been so constituted that it cannot possibly give off anything, so that a more powerful action must be brought about by means other than through the sense of temperature. The human being can contribute nothing; he possesses nothing by means of which he might develop out of himself a sense higher than that of temperature. No higher senses, therefore, could come into being were it not that at this point something special takes place in man that provides what he lacks. Higher beings permeate him—the Angeloi, the Angels—that send their own astral substance into him. They place their own astral substance at his disposal, and what he cannot ray forth they supply for him. Essentially, then, it is foreign astral substance that permeates man and is active in him. He appropriates it and lets it stream out. The beings active here, the Angels, absolved their human existence in the past. Their astral substance enters us, and then streams forth from the sense of hearing to meet what the tone brings. On the wings of these beings we are carried into the innermost nature, the soul, of objects, so that we may know them. Beings of an order higher than man are here active, but they are of the same nature as his own astral substance.

As a still higher sense, the ninth, we mentioned the sense of speech, the word sense, the sound [TRANSLATOR'S NOTE: Throughout this exposition the term “sound” (Laut) refers to the kind of sounds of which spoken language consists, notably, but not exclusively, the vowels. Articulation in the narrower sense.] sense. To the functioning of this sense the human being can again contribute nothing by himself, can produce nothing. He has nothing to give, hence he must be entered and helped by beings of a substance similar in its nature to that of the human etheric body. These beings possess the corresponding astral substance as well, but this is forced out into the surrounding world during the process in question. They are the Archangels, who permeate the human being with their etheric bodies, which he can then pour out into his surroundings. The Archangels play a far more important role than the Angels. They enable man to hear a sound. They are in man. They enable him not only to hear a tone—say a G or a C-sharp—but to perceive a sound, like “ah,” together with its meaning. Thus we can experience the inner nature of a sound we hear. These beings are at the same time the Spirits of the several folk individualities, the Folk Spirits.

In the sense of hearing the Angels give outer expression to their activity through the medium of the air. They work with the air in the ears, and this results in external activity of the air. The Archangels, on the other hand, produce activity in the lymphatic fluids, as in a watery substance. They guide the circulation of these fluids in a certain direction, enabling us to perceive, for example, the sound “ah” in its full significance. The outer expression of this work is the forming of folk physiognomies, the creation of the particular expression of the human organism as related to a certain people. From all this we can infer that the lymphatic fluids in man flow in a different manner, that the whole organism makes a different impression, according to the way in which the Archangels of the people in question have imparted a certain sense of sound by means of the lymphatic current.

When a people designates the ego with the word Adam (irrespective of the theories it holds regarding the human ego), the Folk Spirit speaks through the two a's that succeed each other in consecutive syllables. A certain basic organization results. A member of that people must feel the nature of the ego to be such as corresponds to the two a's, to “Adam.” The consequences are different when a people expresses the ego with the word “ich.” [TRANSLATOR'S NOTE: Ich means I (or also, ego). As the vowel sounds are so important it should be kept in mind that the i in ich is pronounced as in the word “if.”] Such a people must have a different conception of the ego. A different feeling results when, in place of the two a's, the sounds “i” and “ch” are linked. A certain nuance, a certain color, is inherent in the “i,” suggesting what the Folk Spirit infuses into the individual organism in connection with the conception of the ego.

Through the sequence a-o something different is infused into a people than through the sequence i-e. The words amor and Liebe are very different things. When the Folk Spirit says amor we have one shade of feeling, and quite a different one when he says Liebe. Here we see the Folk Spirit at work, and we also see why the differentiation of sounds came into being. It is by no means immaterial, for example, that the word “Adam” was used in old Hebrew to denote the first human form, but by the ancient Persians to designate the ego. The fact shows that quite different feelings and quite definite trends of these feelings are expressed in this way.

Here we have the first hint of the mystery of speech, or rather, of its first elements. What is involved is the activity of spirits of the order of Archangels, who penetrate man with the sense of sound and vibrate in his whole watery substance. One of the greatest experiences vouchsafed him who ascends to higher cognition occurs when he begins to feel the difference between the various sounds in relation to their creative force.

Tone force manifests its pre-eminent activity in the air, sound force only in the watery element.

Here is another example. When you designate some being with the word Eva, and then wish to express something more, something that is related to this word as the spiritual is to the material, you can apply the reflected image, Ave. This sequence of syllables by which the Virgin is addressed actually affects in the human organism the exact opposite of the word Eva. Here we also find the reason for another variant of E-v-a; place a j before Ave, and you have Jave. When progressing to higher cognition, penetrating the secret of sound, you can learn to know all the connections between Jave and Eva. You will know what a higher being of the order of Archangel has inspired in man. The truth concerning the nature of speech is that it is based upon a real sense, the sense of sound.

Speech did not arise arbitrarily. It is a spiritual product, and in order to perceive it in its spiritual aspect we have the sense of sound, which in a systematic enumeration of the senses is exactly as justified as the others. There are still deeper reasons why the senses must be listed in just this manner. In the next lecture we will ascend to the sense of concept and the higher senses in order to understand the microcosm anthroposophically.

Poets, seers, and even the shepherds at Bethlehem have reported on the music of the spheres or the sounds of heavenly beings. Goethe heard the thunder tones of the sun as it rose, Dryden a heavenly harmony, Shakespeare the singing of the star- orbs, large and small, like angels. Even our nineteenth century American, Bryant, wrote of “the world of light and their silver- noted chorus.” Is it music they are describing—or the Word? Robert Graves calls it “Star Talk” and overhears a witty, wry conversation on a cold night, somewhat earthbound. May Swenson has recorded the sun's rising with its “first ringing word of potent joy.”

We have been assured of the reality of these heavenly sounds by Rudolf Steiner. In Art in the Light of Mystery Wisdom (December 2, 1922) he speaks about the starry heavens which we see from the earth. After death, however, as we journey out into the universe, we look back at the stars “from the other side.” There we no longer see merely the points of light as star. The fixed stars now are near, the planets further away, and everywhere, on Saturn, on the Moon, on Aries and Taurus, are spiritual beings. Seeing them means at the same time hearing them. From every heavenly body come sounds that we perceive as a singing speech or as a spoken song. Like a great cosmic musical instrument, the fixed stars are ranged in their zodiac circle; the planetary gods are moving actively, for it is they who play upon the instrument.

In our life on earth, the words we speak are an echo of this divine sound. Each consonant has been “spoken” by one of the constellations; each vowel has been “sung” by a planet. We can discover, too, the relationship of our physical body in its structure and movement to the heavenly creative world. Physical language echoes the sounds of the stars; physical movement can trace their movements. Through Rudolf Steiner's heightened ability to see andhear what most of us are blind and deaf to, he was able to give the poem “Zwoelf Stimmungen” (“Twelve Moods”) to the early group of eurythmists in 1915, after they had accomplished their fundamental training.

In each of the twelve stanzas of the “Twelve Moods”, with its seven lines “spoken” by the seven planets—always in the same sequence—there is inbreathing and outbreathing; there are ever-changing moods according to the constellation, expressed by the speech sounds—alas! not to be attained to any degree in the English translation. In each verse the first line carries the Sun's radiance; the second line takes us to the gentle warmth of Venus; the third, to the ego-impelled activity of Mercury; the fourth, to the outgoing aggressiveness of Mars; the fifth, to wisdom-illumined Jupiter; the sixth, to the profound, contemplative mood of Saturn; and the last line, to the creative strength of the Moon, reflecting back the Sun line at the beginning of the verse. In German the fifth and sixth lines—Jupiter and Saturn—always rhyme (another loss in the translation). Rudolf Steiner explained this to the eurythmists: They are the planets furthest away from the earth, and through the rhyme they support each other. He spoke of the whole poem as the journey of the sun through the day: Aries at sunrise, Cancer at noon, Leo in the afternoon, etc. It could also denote, he said later, the changing course of man's life on earth.

There was a eurythmy performance of the “Twelve Moods” at the festive opening of the first Goetheanum in September 1920. On that first stage it must have been unbelievably beautiful, surrounded by the carved forms and columns, beneath the colorful ceiling of the small dome. It is still an impressive event. Jan Stuten's music, introducing each zodiac verse, and the reciting by the Goetheanum Speech Chorus, trained in the earlier days by Marie Steiner, match in objective grandeur the movements of the nineteen eurythmists, twelve standing in an immense outer circle, seven others moving slowly like the hour hand of a clock from one zodiacal figure to the next; the Sun alone, like the minute hand, circles twelve times through the rainbow colors of the “day signs” (Aries through Libra) and the night spectrum (Scorpio through Pisces). Each of the twelve constellations, standing in its unique formative gesture, sings out in movement when its own consonant sounds forth. We hear the first word:Erstehe!(Arise!) and we see Taurus's strong, rolling R, Scorpio's knowing S, Leo's light-filled T, and Gemini's rousing H, while the Sun moves with the three-toned crescendo of the E. When we reach the final line:

May the loss be gain in itself

we have truly witnessed there on the stage and, at the same time within ourselves, a mighty journey. It cannot help but awaken.

Tatiana Kisseleff, one of the first eurythmists, describes in her memoirs (Eurythmie, Malsch 1949, not yet translated) how the group worked on the “Twelve Moods” and on its twin poem, “Das Lied von der Initiation, eine Satire” (“The Song of Initiation, a Satire”). Showing how the zodiac circle and planets' movements for the satire should be changed from what was done in the “Twelve Moods”, Rudolf Steiner told the eurythmists “that we should not think that the gods are continually solemn and serious. They can also laugh! One hears huge peals of laughter in heaven every time we human beings on earth do something foolish!” We are fortunate to be able to include “The Song of Initiation, A Satire”, translated by Virginia Brett, as well as her translation of the “Planet Dance”, a poem given to the eurythmists and described in the “Introductory Words” that Rudolf Steiner spoke in Dornach, Switzerland, on the day that all three cosmic poems were first shown in eurythmy to an audience.

The “Twelve Moods”, like the poetry of theMystery Dramas, was created out of listening. Just as the pounding ocean can be caught in quiet cups and caves of rock, the Word can be heard and caught, as Rudolf Steiner has caught it here. When you study the poem—intellectually, artistically, meditatively—you realize that the blending of meaning, speech sounds and rhythm make it absolutely untranslatable. The effort in the following translations is similar to the vague, black lines the astronomer can draw on paper, charting the tremendous spirals and ellipses of the planets in their courses. Light and space are lost. But the reader, if he will, can bring the translator's effort the compensating effort of light-filled eye and expanding imagination. What is here is merely study material. If it is an incentive to work on the cosmic poems in their original language, it will have accomplished its task.

In the course of years, considerations have been brought forward in the various groups in different lecture-cycles, for a great number of the anthroposophical friends sitting here, on the John Gospel, the Luke Gospel, the Matthew Gospel, and we have attempted in these considerations, on the three gospels, to let appear before our spiritual eye the great event of Palestine, the Mystery of Golgotha, from three different sides, as it were, in three varying ways. And perhaps these considerations have proved adapted to lay in our souls the foundations for an ever-increasing valuation of this unique event. We have already pointed out how the reason why we have four gospels is to be sought essentially in the fact that the writers of the gospels, as inspired occultists, wanted to represent this great event each from his own side, just as one copies or photographs something external from one standpoint. And if one takes photographs of a thing from different sides, so through a combination of what results, through bringing them together before the soul, one can come to the true reality. Each of the evangelists really gives us opportunity to consider the great event of Palestine from one special side. From a side which we can call at the same time the opening of the highest human, occult and other aims, and beside this highest human principle, also taking into account the highest world principle—from this side it is the John Gospel which gives us an insight into the great event of Palestine.

The Luke Gospel opens for us an insight into the secrets, which hover round the personality of Jesus of Nazareth, of the Solomon and Nathan Jesus, up to the moment where the great inspiration of Jesus of Nazareth is replaced by the Christ.

The Matthew Gospel, for those who have heard the lecture-cycle on it, or have read it later, has to show how from the people of ancient Hebraism, from the folk-secrets of the Hebrew people, the physical principle of life (as it were) was prepared, in which the Christ-Principle should incarnate for three years.

In a certain connection it is again the Mark Gospel which can lead us into the highest summits of the anthroposophical, Christian method of observation, and through the Mark Gospel opportunity is given us to look into many things which should be imparted to us through the gospels, but are not brought near to us in such a way by the other evangelists. And I have laid on myself the task of saying a few words because opportunity offers itself today to speak of the Mark Gospel.

If we speak of this, we must be quite clear how necessary it is to look into many things for which the superficial world of the present has no real inclination. If one is to understand the Mark Gospel and all its depths, one must become acquainted with the quite different method of expression among men at the time when Christ Jesus walked on earth. Do not take it amiss, if I attempt to say to you what I really intend, through a distinct shading, a distinct twilight.

We express through speech what we want to say. And what lives in our soul should in a certain way be made obvious in the words of speech. In this method of expressing through speech what lives in our soul, the various epochs of human development are very different from each other. If we went back to the epoch of the old Hebrew evolution, to that wonderful method of expression which was still possible in the old Hebraic temple-speech, we should find quite another method of clothing the secrets of our soul in words, than people today have any idea of. When a word sounded in the old Hebraic speech—only the consonants were written, the vowels were then added—then there did not merely sound in this word what sounds in it today; a more or less abstract idea... but a whole world. Because of this, the vowels were not really written, because he who spoke gave out his most inner being just through his way of vocalising, whereas in the consonants, there lay more the description, the portraying of what is outside. One can say that when, e.g., an ancient Hebrew drew a “B”—what corresponds today with our “B”—he always felt something like a portraying of external relationships, of something which formed a warm, hut-like enclosure. The letter “B” always evoked the picture of something which, house-like, could surround a being. One could not utter the “B” without that living in the soul. And if one vocalised an “A,” one could not do it without something of strength, of force, even of radiating power, living within it. Thus the soul lived further. The soul-content worked outwards with the words, soared into space and into other souls. Thus speech was then a far more living affair. It entered far more into the secrets of existence than our speech.

That is the light which I wanted to place before you. And the shadows I must represent in contrast; that we in our time have become to a high degree in this connection pedants. Our languages only express abstractions, generalities. One does not even feel that any more. Speech only expresses now pedantry, fundamentally. How should this be different in an age when people even begin to manipulate it in literary fashion long before they have a spiritual content; in an age when such an infinite amount goes into the broad masses as print, when each one thinks he must write something, when everything becomes an object for writing. I have had to experience that even in the founding of our society, authors turned up from curiosity, who had the intention of being able to extract perhaps a novel out of the matter: why should not forms exist there which one can have on tap and retail in a public writing shop? Thus we must be quite clear that we have a speech which has become abstract, empty, pedantic—in contrast to the way in which one formerly conceived it as something holy, to which one felt the responsibility that GOD should speak from out of it. Hence it is so infinitely difficult to squeeze into modern words those great, tremendous facts, which are imparted to us and which sound to us, for instance, in the gospels. Why should the man of today not also believe that one can give everything in our speech? He cannot understand that our speech says something empty with what even the Greek speech still meant with a word. And if we read the Bible today, we read something which, compared with its original content, has been sifted once, twice, three times, but so sifted, that there remains not the best but always the worst. Therefore it is naturally cheap in a certain way to appeal to the modern words of the Bible. But we go astray most of all if we appeal to the Bible in the case of the Mark Gospel, as it lies before us today. In any case we must not do that.

Now you know that the Mark Gospel had in its first lines as its basis the words which the translation by Weizsacker, regarded as exceptionally good (but it is conceivable that what is regarded today as so excellent, need not be so really), renders as follows: “As stands written in the prophet Isaiah; Behold, I send my messenger before thee, who shall prepare the way for thee; listen how it calls in the wilderness; prepare the way of the Lord; make straight his paths.”

Honest people must really say to themselves, if the Mark Gospel begins thus in this Weizsacker: I do not understand a single word of it all. Whoever will understand it must really resolve to do something. Whoever goes sincerely to work, cannot understand anything when it is said: “Behold, I send my messenger before thee, who shall prepare the way for thee; listen how it calls in the wilderness; prepare the way of the lord; make straight his paths.” For either a triviality is uttered, or something is said which one cannot understand. One must first bring together those ideas which make it possible to understand such an utterance as that of Isaiah's here. For Isaiah points to that great, mighty event, which should be the most significant event in human evolution. What is he really pointing to? Now from what we have already described, we can well indicate what Isaiah predicted. We can indicate it by saying: In ancient times, man had a kind of clairvoyance; he had the possibility of growing with his soul-forces into the divine spiritual world. What really happened with man when he grew thus into the divine spiritual world? Then it was the case that when he grew into the divine spiritual world he ceased to employ his Ego, so far as it was developed at that time. He used his astral body, in which were those forces which were the forces of vision, of seership, whereas all the forces rooted in the Ego were gradually awakened through the perception of the physical world. It is the Ego which employs the instruments of the senses. The ancient human being, however, when he sought illumination about the world, employed his astral body. The ancient human being saw, perceived in the astral body. Further evolution consisted in this, that the transition was found from the astral body to the use of the Ego. With reference to this Ego, the Christ-Impulse had to be the most intense impulse. If, now, the Christ is taken up into the Ego so that the phrase of Paul is true, “Not I, but the Christ in me,” then the Ego has the power of growing into the spiritual world through itself. Formerly, only the astral body could do this.

Thus we have an evolution of humanity before us of which we can say: Man employed his astral body as organ of knowledge, but he lost more and more the possibility of developing an organ of knowledge in his astral body. And the more one approached the Christ Event, that stage of evolution arose of which man must say: My astral body has less and less the possibility of looking into the spiritual world. Nothing arose through its union with the spiritual world, and the Ego was not yet forceful enough to get, from its side, any illumination from the world. That was the age when the Christ drew near.

Now in the real evolution of mankind, it is a question of certain great strides being gradually prepared, which then occur. This was the case with the Christ-Impulse. But a transition had to exist. Things could not so run their course that man saw how his astral body gradually became dull towards the spiritual world, so that he would have felt utter barrenness and desolation in himself, until the Ego was kindled through the Christ-Impulse. Things could not take this course. But in the case of a few it happened through an especial influence from the spiritual world, they saw something already in the astral body similar to the way one should later see and know through the Ego: The egoity (Ego-hood) was, as it were, prepared in the astral body. That was an anticipation of the egoity in the astral body. Man indeed first became earthly man through the Ego and its development. The astral body really belonged to the ancient moon. At that time, the angel, the angel-man, was at the human stage. The angel was man on the old moon. Man is man on the earth. We know that. On the old moon, it was man's task to use his astral body. Everything else was only preparation for the Ego-evolution. The beginning of our earth evolution was a repetition of the moon evolution. For man could never become fully man in the astral body; but on the moon, only the angel could become man in the astral body. Therefore—just as in the earth-man the Christ lived in order to inspire the Ego—so for the preparation of this Ego-hood the possibility had to be given, that from the angels of the moon—from the moon-men, the angels—prophets were so inspired in their human astral body, that the Ego could be prepared. There had thus to occur what a prophet could have characterised in the following way: There will come in human evolution a time when man will be ripe for the ego-evolution. In the astral body only the angels of the moon have raised themselves to the highest. But in order that man can be prepared for this egoity, certain human beings must be so inspired on earth, through grace, in exceptional conditions, that they work as angels, in spite of their being human; that they are angels in human form.

Here we come to an important occult idea, without which you cannot understand at all the evolution of humanity in the sense of occultism. Externally uttered, it is naturally easy if one simply says that all is Maya. Well, all right. But that is an abstraction. One must really take it earnestly. Therefore one must be able to say: There stands a man before me... that, however, is Maya! Who knows... is that, anyhow, a man? Perhaps the human existence is but the external veil, employed by quite another being than man is, just to bring about something which cannot yet be effected by man. I have indicated something of this in my Portal of Initiation.

In ancient times, such an event was actualised for humanity, when that individuality who lived in Elias was reborn in John the Baptist, and when, in the soul of John the Baptist, an angel entered for that incarnation, and employed the corporality, and also the soul-nature of John the Baptist, in order to effect what no human being would have been able to bring about. In John lived an angel, an angel who had to go before, and announce before, that which should live in Jesus of Nazareth, in the widest sense, as true Ego-hood [Ichheit]. It is extremely important to know that John the Baptist is a Maya (illusion), and in him there lives an angel, a messenger. This stands also in the Greek: “Behold, I send my messenger = Angel.” The German alone thinks no more of this, that in the Greek “Angel” stands in this place. “Behold I send my angel before him.” And so there is indicated a deep world-mystery which, preceded with the Baptist, was prophesied by Isaiah. He characterises John the Baptist as a Maya, as an illusion, he who in truth comprises the angel, who, as angel, has to announce what man really should become through the reception of the Christ-Impulse—because the angel has to announce beforehand—what man only later has to become. And so, at this place, there should be said: “Behold, that which gives the egoity to the world, sends the angel before thee, to whom the egoity should be given.”

Now we pass to the third sentence. What does it signify? Here one must call to mind the whole historic world-situation. How had things become in the human breast, since the astral body had gradually lost the power of stretching out its forces like tentacles, to look clairvoyantly into the divine spiritual world? Formerly, when the astral body was put in activity, it could see in the divine spiritual world. This possibility disappeared more and more, and it became dark in man. Man could formerly spread out his astral body over all the beings of the divine spiritual world. Now he was alone in himself—alone is the same as eremos [Greek ernmos] That which the soul was now, lived in the solitude. That also stands there in the Greek text: Behold, how it appears, how it there speaks in the solitude of the soul (or you could say “in the wilderness of the soul “)—when the astral body could no more spread itself out to the divine spiritual world. Give heed how it calls in thy soul-wilderness, in thy soul-loneliness.

What is it that announces itself beforehand? Here we must be clear as to the meaning of one quite definite word, when one uses it of soul-phenomena, or of spiritual phenomena in general, above all in the Hebrew, but also in the Greek: the word Kyrios. If one translates it by “the lord,” as generally happens, then one is translating truly absolute nonsense. What is meant by it? Everybody in ancient times, who had such an utterance on his tongue, knew that something was meant thereby which was connected with the soul-progress of the human race. He knew, therefore, that the word “Kyrios” pointed, indeed, to secrets of soul. We have in the soul, when we look to the astral body, various forces. We usually call them thinking, feeling, and willing. The soul thinks, feels, and wills. Those are the three forces that work in the soul. But they are the serving forces of the soul. As man progressed in evolution, these forces which formerly were the lords, to whom man was given over—(man had to wait whether his thinking, feeling, willing was called)—these single soul forces became subject to the Kyrios, the Lord of the soul forces, the “I.” Nothing else was understood by this word, when it referred to the soul, than the “I,” though it no longer held in the old sense: the divine spiritual thinks, feels, wills in me, but I think, I feel, I will: The Lord makes itself valid in the soul forces. Prepare yourselves, ye human souls, to go such soul paths, that ye let the strong “I” awaken in your souls: Kyrios, the Lord in your souls. “Listen, how it calls in the solitude of soul. Prepare the force or the direction of the soul—Lord, of the I. Make open his forces!” Thus one must translate it, approximately. “Make its forces open, so that it can come in, so that it is not the slave of thinking, feeling, and willing.” And if you translate these words: “Behold, that which is the ego, sends its angel before thee, who should give thee the possibility to understand how it calls in the solitude of the astral soul: prepare the directions of the I, make the forces open for it, for the I,” then you have a meaning in these significant words of the prophet Isaiah; then you have an indication of the greatest event in human evolution; thus you understand from this how Isaiah speaks of John the Baptist, how he points out thereby that man's soul-solitude longs for the approach of the Lord in the soul, of the “I.” Then the words get force and weight. Thus, we must grasp such words.

Why could John the Baptist be the bearer of the angel? He could be this, because he had had a quite special initiation, The various initiations are specialised. These initiations are not something general; they are specialised. With those individualities who have a quite special task, an initiation had to occur according to a quite special kind of secret. Now for everything which happens at all in the spiritual world, it is so provided that there is revealed in the heavens, in the starry script what spiritual facts there are. One can receive the sun-initiation, that means, enter the secrets of the spiritual world, which is the world of Ahura Mazdao, for which the sun is the external expression. But one can be initiated into the sun secrets in a twelve-fold way, and each initiation is in a certain connection a Sun-Initiation, but yet is differently constituted with reference to the other eleven. According as man has this or the other task for the whole of mankind, he receives a sun-initiation of which one can say: This is a sun-initiation but such that one must express by saying: The forces flow in so that the sun stands in the sign of Cancer. That is different from the initiation one receives which one must express by saying: The forces flow in as if the sun stands in the sign of the Balance or Scales. They are the expressions for different specialised initiations. And those individualities who have such a high task, a high mission, as characterised here for John the Baptist, they must be initiated in a quite special manner in a special initiation, because only from this can they get the strong force necessary to bring about this mission in the world, also, under conditions in a quite one-sided way. And so, John the Baptist, in order that he could become the bearer of the Angelos, had that sun-initiation, which one can call the initiation from the sign of the Waterman. As the sun stands in the sign of the Waterman, that is a symbol for that kind of initiation which John the Baptist received, in order to become the bearer of the angel, while he received the force of the sun, as it flows down when it stands in the sign of the Waterman, when it stands in such a relation to the other stars, that one designates it with the expression: It stands in the sign of the Waterman. That was the symbol that John had the Waterman-initiation. The sign indeed received this name Waterman, because he who had the Waterman-initiation received especially the power as a spiritual initiate, of effecting in human beings what John effected as the Waterman, as the Baptist: namely, to bring human beings to this, that with the immersion in water, they got their etheric bodies so free, that they came to such a self-knowledge, which made possible what was the most important thing at the time. Human beings were immersed, and the etheric body became free for a moment. Through the baptism in the Jordan, man could feel the quite especial importance of the world-historic epoch. Therefore John was initiated just in the Baptism Initiation. And because one must express that symbolically, with the flowing-down of the sunrays out of the sign in which the sun stands, so one called this sign also—the Waterman. Thus the name of the human power is carried over.

Today a whole number of learned ignoramuses make the attempt to interpret spiritual events by bringing down the heaven, as it were, to the earth. They say: Now, that signifies the prominence of the sun. All these learned people, who really do not know much, interpret human events from out of the heavens. The reverse was the case. What lives in man spiritually was carried over to the heavens, while one made use of the heavens as a means of expression. So that John the Baptist could say: I am he who baptises you with water. And that was the same as if he had said: I am endowed with the initiation of the Waterman. I baptise you with water, I am endowed with the initiation of the Waterman. That was the word which John would have been able to say to his intimate disciples. And just as the sun progresses in opposition to its sense-path: if you proceed in opposition to Waterman, there arises—Virgin; then it passes to Balance. If we have initiation in mind, we must consider the opposite path, on the other side: from Waterman to Fishes. Thus John could say: Something will come that no longer has to work as corresponds to the sun from out of the Waterman, but as corresponds to the working of the sun from out of the Fishes. One will come who will bring a higher baptism. When the spiritual sun mounts higher, then there arises from the Waterman-baptism, the baptism from spiritual water. The sun ascends in spirit from Waterman to the Fishes: hence the well-known fish-symbol for the bearer of the Christ, which is an ancient symbol. For just as in John through quite special spiritual influences a Waterman initiation took place, so the initiation, of which I have spoken here and there to you, which arose through all mysteries in a secret way which transpired around Jesus, a Fish-initiation—a progression of the sun by one constellation. That was what placed Jesus of Nazareth in his age, that he was first subject to a Fish-initiation.

This is, one might say, sufficiently indicated to us in the gospel of Mark. Yet such things can only be indicated in image form. Christ Jesus draws together all those who are seeking fish. Therefore all his first apostles are fishermen. And we can find obvious what I have said—the progress to the Fishes, when we are told: I have baptised you with water. He will baptise you with the Holy Spirit. And as he drew to the sea of Galilee—that means, when the sun was so far advanced, that one could see its counterpart from the Fishes—those are inspired who were called Simon, and Simon's brother, James, and James' brother, fishers—they are inspired in the corresponding way. How can we understand all that? We cannot understand it, unless we enter a little more closely into the means of expression of that time.

Our modern means of expression is pedantic. If a man stands before us, we say: there is a man. If a second stands before us, we say again: there is a man. A third—another one, etc. But we have merely Maya before us. If a being has two legs, and a human countenance, then in our pedantic way of expression we have but the one word: there is a man. But what is a man for occultism? Nothing but Maya! Really, as he stands there before us, man is—nothing. He is about as much as the rainbow which stands in the sky. How long is this anything? Only so long as the necessary conditions are given between rain and sunshine. If the sun and rain alter their relationship, it is gone. It is just the same with man. He is only a streaming together of forces of the macrocosm. We must seek the forces in heaven, here or there in the macrocosm. There, where one assumes perhaps a man somewhere on the earth, there is nothing for the occultist. But forces are streaming from above down, from below up, and they intersect. And as the peculiar constellation of rain and sunshine results in the rainbow, so forces streaming out of the macrocosm from above and below result in a phenomenon, and this appears as man. That is the man. Man is nothing as he stands before us. In truth, he is a schema, a Maya, an illusion. It is the cosmic forces which are real, which intersect there where our eyes think they see a man. Just try and take this expression earnestly: Man is nothing as he stands before us. He is but the shadow of many forces. The being, however, who reveals itself in man, can quite well be elsewhere, than at that point where this man is walking on two legs. There are three men: The one is an ancient Persian, who works at the plough in the old Persian agriculture. He looks like a man—in truth he is one of the souls, who are nourishing their forces out of this or that world from below or above. The second is perhaps an old Persian official. He is built through forces from another world which intersect in him. If we will know him, we must mount to these forces. All of you, as you are sitting here, are in your reality quite somewhere else. Only the forces from your own real being ray here.... Then stood a third Persian there, of whom one had to say: He is really utter deception—he is utterly a schema, which stands there. What was there in reality? One must go up to the sun, there are the forces which nourished this model. There above, among the secrets of the sun, one finds that which one can call the Gold Star—Zarathustra; that sends the rays down, and here below stands a model, which one calls Zarathustra. In truth, his being is not there at all. That is the third.

Now it is important that in ancient times one was aware of what was meant by such designations. One did not give names as one does today, but one named people according to what lived in them, not according to their external illusory appearance. We must be quite clear of this. So that one should have been able to say: An ancient human being at the time of Christ should have well understood when one pointed to John the Baptist, and said: Here is the angel of God. One would only have heeded that which had taken up the place. One spoke of the chief matter, not of the subsidiary ones. Now let us assume the same mode of expression was applied to Christ Jesus Himself. How must one have spoken of Christ Jesus if one understood such things? No man at that time would even have dreamt of naming that which then wandered over the earth, this wandering body in flesh, the Christ Jesus; but that was the sign, that what streamed down spiritually from out of the sun, was caught up in this point in a quite special manner. If this body, which was the body of Jesus, went from one place to another, that was the rendering visible of the sun-force which went from one place to another. This sun-force could also go alone. At times the expression was so used, that Christ Jesus was in his home in the flesh, but what was in him moved further, even without his body. Especially in the John Gospel the expression is so used, that under conditions, when this being moved purely spiritually, the writer of the gospel speaks quite exactly as if this sun-force dwelt in a fleshly body. Hence it is so important that the deeds of Christ Jesus are always brought into connection with the physical sun, which is the external expression for the spiritual world, which has been collected, been caught up, at that point where the fleshly body wanders. If thus the Christ Jesus heals, for instance, then it is the sun-force which heals there. This must stand, however, at the right place in the heavens. “When evening was come, as the sun went down, they brought to him all who were sick, diseased, etc.” It is important that one indicates that this healing power can flow down when the external sun has set, when the sun only still works spiritually. And as He needs a definite force in order to work, he had to take this out of the spiritual sun, not out of the physical visible sun. “And early in the morning, while it was still dark, he arose and went out.” The path of the sun, and the sun-force is expressly indicated to us: that this sun-force works, and that fundamentally Jesus is only the external sign: that this path of the sun-force could also be visible to the weak external eyes. And everywhere in the Mark Gospel where we have mention of the Christ, the sun-force is meant, which for that epoch of our earthly evolution was quite especially active on that part of the earth called Palestine. And one could see the sun-force. “At this or that time, Christ went from this place to that place.” One could just as well say: “At this time, the spiritual force of the sun, as if gathered into a focus, went from this to that place,” And the body of Jesus was the external sign which made visible to the eyes how the sun-force moved. The paths of Jesus in Palestine were the paths of the sun-force come down to earth. And if you draw the steps of Jesus as on a special map, then you have a cosmic event; the working of the sun-force out of the macrocosm in the land of Palestine. It is a question of this macrocosmic event. It is especially the writer of the Mark Gospel who points this to us; the writer of the Mark Gospel, who well knew that a body, which was the vehicle of such a principle as the Christ-Principle, must be subdued in a quite special way by his principle. It was the pointing to that world which Zarathustra had so powerfully announced behind the world of sense, the pointing to that world as it works into the human world. And so now there was indicated through Christ Jesus how the forces work on into the earth. Therefore a kind of repetition of the Zarathustra-events must occur in that body which, as we have seen, even if it was the body of the Nathan Jesus, was in a certain way influenced by the Zarathustra Individuality.

Now let us hear the great, beautiful legends of Zarathustra. As his mother gave him birth, the first wonder of Zarathustra showed itself as the famous Zarathustra smile. The second wonder was when the king of the district where Zarathustra was born, Durasrav, resolved to murder Zarathustra, of whom the decadent magicians had said special things. As the king appeared to stab the child, his arm was paralysed. That was the second miracle after the birth of Zarathustra. And then, the king who could not use his dagger against Zarathustra, had the child taken among the wild beasts of the desert. That is the expression for the fact that in earliest childhood, Zarathustra had to see what man sees when he appears impure. Instead of the noble group-souls, and the noble, higher spiritual beings, he sees the outflow of his wild fantasy. That is the exposure in the desert to the wild animals, among which Zarathustra remains unharmed. That is the third miracle. The fourth was again a miracle among the wild animals, etc. Always it was the good spirit of Ahura Mazdao who served Zarathustra.

We find these wonders again in the Mark Gospel repeated: “And then the Spirit drove him into the wilderness—(really it means solitude)—for forty days... and the angels ministered unto him.” Here we are shown that the body was prepared to take up, as it were, in a focus, that which transpired in the macrocosm. What happened with Zarathustra must happen again; being led to the wild beasts.... This body took up what came in from out of the macrocosm.

The Mark Gospel already in its first lines places us within the greatest cosmic connections. And I wanted to show you how basically, if one but first understands the words in the right sense—not as in our modern pedantic speech, but as in the ancient speech, where each word had living worlds behind it—when one understands it in the sense of this ancient speech, how then the Mark Gospel gets new life, new force. But one must say: Our modern speech can only find what was already laid in the words in these ancient speeches, after much paraphrase. What we utter when we say: “Man lives on the earth and develops his ego. Man formerly lived on the moon, then it was the angels who went through their human stage.” All of that lies behind, when it runs: “Behold, I send my angel before man.” And the words are not to be understood, without the presupposition of what is offered in spiritual science. And people in the present should be sincere, and say of the words at the beginning of the Mark Gospel: That is incomprehensible. Instead of doing this, they stand there in petty pride and explain spiritual science as fantasy, which puts all kinds of things into what they know in a simple way. But these people of today do not know it at all. And today one no longer has the principle that one had, for instance, in ancient Persia, where from epoch to epoch, the ancient holy documents were rewritten, in order to be clothed anew for each epoch. Thus the divine spiritual word as Zend-Avesta was transformed, and again transformed, and what exists today is the last form. Seven times the Persian Bible was written anew. And anthroposophy should teach men how necessary it is that books in which the holy secrets are written must be transformed from age to age. For especially when one will preserve the mighty style of old, one may not as it were attempt to remain as much as possible with the old words. One cannot do it, one understands them no more, but one must attempt to transform the ancient words into a direct understanding of the present. We have tried this summer to do that with Genesis.¹ You saw, then, how many of the words must be transformed. You have perhaps today got a little idea of how the words must also be transformed in the Gospel of Mark.

• 1. Secrets of Creation. A series of lectures on the Book of Genesis delivered by the author at Munich, August, 1910, now out of print, but to be reprinted shortly in a second and revised edition.

I will have to organize the reflections we are now cultivating here in such a way that today I present the arguments developed yesterday in a broader way, in order to then come to a certain preliminary conclusion tomorrow. Therefore, today's lecture will have more of an episode to it.

In the present, one has a great deal of reason to reflect on this or that, including current events, if one does not intend to oversleep the most important impulses of our time. Particularly striking in the present, and, I would say, challenging questions is the phenomenon, which is well known to you, that in the broadest sense, the most monstrous dishonesty has taken hold in this present time, that precisely where the comprehensive plays out today, dishonesty is present. Such things, such an effective and drastic occurrence of untruthfulness, then also prompts spiritual scientific investigation into all kinds of related matters. And there, one can say, one often encounters in particular the fact, which I have also touched on here several times, that what is usually communicated as human history is a kind of fable convenante. It is not so much a matter of the facts that are communicated not being considered correct to a certain extent, but other facts – you will recall that I recently discussed here how the most profound influences of a person from Roman history have simply been erased – they are simply erased. The Church has erased an enormous amount of facts from history because it was important to the Church that certain facts not come to the knowledge of men.

Yesterday, we again spoke from one point of view about the period that introduced the Greco-Latin cultural period, about the important period in the 8th century BC. It is a time from which not much of the historical traditions speak. The historical traditions are already very, very uncertain, but a personality shines out from the beginning of this epoch, who has wrested considerations of the most diverse kind from very, very many people. The name of Pyzbagoras stands out from the time of origin, that is, after the 8th century BC, and with it the name of the Pythagorean School. And yesterday I pointed out what Pythagoras was able to receive from the remnants of the ancient Egyptian mystery truths, what these things were that Pythagoras was able to receive.

Now it is not only interesting to look at what Pythagoras and his students said and did, which was very incisive, because they not only developed a teaching activity, but also an extensive political activity. What Pythagoras and his students did is interesting, but it is also significant to consider the world that, in a sense, surrounds this Pythagorean activity, the world from which later Greek culture also grew, which had already absorbed a certain influence of that which, illuminated by special splendor, one finds in Pythagoras. If we take the life that later developed into Greek and Latin, in the 7th, 6th, and 5th centuries BCE, and we locate it on the Greek peninsula and the neighboring countries and the Italian peninsula, then, if you look at things not in terms of historical fable convenue, but if you look at them in the light of truth - and spiritual scientific research must always contribute to this - you will notice that one characteristic of humanity was very widespread in this life. There was hardly a time when so much lying occurred as during this period in the Mediterranean countries. The lies that people told one another were a very striking characteristic of the whole of that life out of which the later Greek and Roman civilizations developed.

There is no need to deceive ourselves in such matters. All that we see developing in Roman civilization—the tremendous beauty, the admirable sum of imaginative creations of Greece, the greatest sum of abstractions that the world has ever seen— , all of this grows out of the same soil as the plant world grows out of fertilizer, out of a soil that extends over the Mediterranean countries, out of a soil that is inhabited by people who are full of the addiction, the passion of lying. This is something that is not emphasized by history, but it must be understood if one wants to properly understand the declining third post-Atlantic cultural period. We are dealing with the declining third post-Atlantic cultural period, coming from earlier centuries and millennia to the eighth century BC. And the people who were the cultural bearers of the declining third post-Atlantic cultural period were essentially great liars. This is also the epoch in which the ability I spoke to you about yesterday developed in a very special way, and which is so extraordinarily interesting: the ability to form language out of the cosmic of reason. And the greatest talent was present precisely at that time, in addition to such things as I discussed yesterday in the great addiction to lying.

In these matters, one must not be deceived if one wants to see reality, just as one must not be deceived about the fact that the violet, which blossoms in spring, will wither away again and already carries within itself the forces of the ephemeral while it blossoms beautifully and gloriously. In the violet, one has, so to speak, successive formative and destructive forces. In human life, especially in the great life of humanity, we see this very, very often, even at the same time. We do not grasp reality if we do not grasp the necessity for such things to develop side by side: evolution and devolution, the possibility of having a constructive effect, as in the formation of language, for example, and at the same time that devastating effect, which has a destructive effect on spiritual life.

This is, so to speak, the other side of what I discussed with you yesterday. There is also a bright side. This bright side is of an even more spiritual-scientific nature. I already pointed out yesterday that it would not be possible to speak with such certainty about the things of language formation that we discussed yesterday if the life of man after death did not give one clear proof of it, in that what is composed here in life, for example, from individual word atoms or parts of words, is in turn dissolved. And this disintegration of words, this atomization of words, plays a significant role in the life of the dead. In a sense, the dead person lives from this atomization of words. And the dead person has the most definite feeling that he was cut off from the spiritual world in which he finds himself after his death by forming words out of sounds, out of letters, during his life, that is, before his death. The dead person has the feeling that language is, so to speak, a carpet that was laid in front of the spiritual world during life. And in the disentanglement of this carpet, in the disintegration of words, he has the feeling that he is now entering the spiritual world again. Therefore, one of the characteristics of the dead person is to dissolve, to pull apart, to disintegrate into their component parts the human passions that the person in question has encountered during the time between birth and death. The dead person, for instance, experiences a very solemn, great feeling when he succeeds in acquiring a certain understanding through such dissolution. I have often told you that the moment of death is, in a way, something frightening for the life here in the physical body. People also like to turn their faces away from death. After death the vision of death is always there – I have emphasized this often enough – but it does not mean anything terrible then; but by looking at his own death from the other side of life, there is always the certainty in this vision that he is an ego and remains an ego. I have emphasized this often.

But now it is a matter for the 'dead man to understand that which is revealed to him in the sight of death from the other side of life. He understands this better and better by the fact that, depending on whether he has spoken this or that language, he dissolves these or those words. The ancient Hebrews, and to a certain extent the Romans, had their so-called sacred name, the unutterable name of God, Yahweh. For the Hebrews, this unutterable name consisted of a certain combination of sounds that we perceive as five vowels, which were thought of as connected during physical life. Even in the Roman Jovis, Jupiter, only another form of the name of Jahwe is hidden; fundamentally, in relation to the five vowels, it is connected in a certain way in Jovis. In the dissolution of that which was connected here in this name of God, the dead man lived, and by dissolving the vowels that were composed in life, the meaning of death was also revealed to him at the same time, one could say. One must only try to fathom the revelation of this meaning of death in the right way. One must understand that this meaning of death is revealed to the dead through the dissolution of the holy name into its components, which then fade away and fade away into the world. The dissolution of this holy name is connected with the understanding of the spiritualization of death. It is a concept that is extremely difficult to describe. Death, viewed from the other side, can be called spiritualization. By looking at death from the other side, this sight is connected with the emergence of spirituality. And in the dissection of the word after the vowels, the spiritual reveals itself out of the decay that death signifies. Decay is at the same time the birth of the spiritual, the emergence of the spiritual. While we perceive decay in an unpleasant way, as something ugly, like any destruction, when seen from the other side, this destruction reveals itself as a spiritual illumination, which is then understood in the fading away. It is as if the sacred word resounded and radiated far and wide, and in radiating out dissolved into its vocalic components, which are then audible as if coming from the periphery of the world, and then make audible the meaning of death, the spiritual meaning of death.

This will already suggest to you that it is justified, just as one speaks of the members of human nature here in life – physical body, etheric body, astral body and I – to speak of the members of human nature that human nature has between death and a new birth. For inasmuch as I have, as it were, presented to you the central phenomenon that man continually has between death and a new birth, this unveiling of the spiritual meaning of death itself, the question must arise: What does this world, which is said to be revealed to people after death, actually look like? But this cannot be grasped other than by getting to know something of the nature and essence of the human being itself.

Today, let us first try to describe the dead in the same way as one would otherwise describe the living. We can begin with that part of the dead person that still has a great deal of connection – not kinship, but connection – with what a person experiences here between birth and death. So we are dealing here with the first part of human nature, which we can also call the ego, as we call, so to speak, the highest part of human nature between birth and death. We shall now omit the fact that immediately after death it still has the cover of the etheric body, which is then detached, and still has the cover of the astral body, which is also detached over time; these are components that, so to speak, do not belong. When we speak of the dead person, the only thing that can be recognized as the dead person's very own element is the ego. I said that there is a connection with the ego of earthly life, but not an actual kinship; for in fact, after death, this ego presents itself in a completely different way than the ego is experienced between birth and death. Between birth and death, the ego is, so to speak, something fluid, something that feels the power to change every day. Just think how terrible it would be in your physical life between birth and death if you were unable to grasp the thought: I did something bad yesterday, but I can make amends for it, I can do something good in return. Or if you, even younger, would have to say: I have learned little, but I cannot learn anything new. At no moment in life between birth and 'death is the ego so fixed that it could not, so to speak, be changed from within by its own willpower. That which you experience as the ego after death is something that has become fixed, that has taken on certain characteristics that cannot be changed immediately; it remains as it is. The transformation of the ego, which is in a state of constant flux during life between birth and death, into a fixed entity in which nothing can change, and which remains as it has formed itself during life, is the essential thing that must be grasped in order to understand this ego after death. There can be no question of development after death, which we must indeed speak of for the ego between birth and death. After death, the ego is, so to speak, a fixed spiritual entity that arises out of the vision of death itself, and nothing about this ego can be changed. One could say, if one wanted to express this matter in a more or less banal way: after death, man is condemned to view all the details of his life as something fixed. Just as you, when you look over a field, see the nearby plantings and the distant plantings next to each other, and as you see nothing fluid in them, but a fixed, extensive, and enduring structure, so you see the whole course of your course of your life, but not in such a way that what is in front is always obliterated by what is behind, as it is in the life of the physical body. You see it as a permanent, concrete field in which you cannot change anything at first merely by looking at it. It would also be bad for the dead person if that were not the case; for his gaze, the gaze of the dead person, is actually primarily absorbed by this ego. He is as if transfixed in this ego. And if this ego were to disappear, it would be for the dead person just as if the surrounding world of the senses were to disappear for the living. The individual human being in his ego is actually, if I may express it thus, as important to himself — but in saying this we are speaking an important truth — as the whole world of the senses, which we as human beings have in common, is for the human being here in physical life. A tremendous abyss would open up, an abyss of nothingness, if we were not able to see the frozen ego, the ego frozen from the liquid state, after death.

Secondly, we have a kind of spiritual being that we can also call a spirit self by analogy with what we already know. So, as the second link of the human being after death, we have a kind of spiritual being. This spiritual being is mainly perceived by the human being in such a way that this awareness of the spirit self arises from within. While the I presents a kind of external view, the consciousness of this spirit self arises from within. And to the same extent that one feels that this spirit self comes to life, to the same extent the beings of the higher hierarchies emerge from consciousness so that one knows that they are there. I call this, therefore, the spirit-self. I must define it exactly as I now write it on the blackboard, otherwise I would be writing something inaccurate for you.

What I have written now gives the facts quite correctly. You have the feeling that there is a being from the hierarchy of the Angeloi, from the hierarchy of the exusiai, that is now directing its gaze to your ego. By directing your gaze to the I, either through some being of a hierarchy or through the fact that you know that your gaze is now directed to the I through a being of the other hierarchy, you get to know this hierarchy within the activity of your spiritual self. So you get to know the hierarchies through your own activity. Through your spiritual self you begin to find yourself in the company of the hierarchies. And while before this spirit self lights up, you still have the feeling that only you are dealing with it, directing your gaze at your own ego, you get the feeling more and more clearly that more and more entities of the higher hierarchies are taking care of you and interfering with your looking, directing your gaze. By developing your higher sensory activity, you feel more and more that the beings of the higher hierarchies are co-operating with you in this sensory activity. What would be unbearable for a person in the sense world here, becomes the very element of life for a person in the state after death.

Imagine you are standing here at the window looking out and observing the surroundings. One of you stands there and wants to look at the surroundings, and the first person sitting here goes over, turns your head to one side so that you look at something in that direction; a second person goes over, turns your head up a little so that you look at something else; a third person in turn a little around, so that you look at something else, and so the whole company sitting here would approach you from behind, and you would only have the aspect of your surroundings outside in that what is sitting here inside would constantly turn your head towards it. Do not think of this now from the outside, but as an inner experience, as an inner feeling. Then you have something that is quite analogous to this experience, which you have as your spiritual self. You become more and more immersed in the life of the higher hierarchies by the fact that these higher hierarchies come into your line of vision.

In the dissolution of words, of which we have already spoken, the beings of the higher hierarchies are already at work. That is one aspect of what is experienced. But it is the continuous enrichment of life that arises from gradually becoming more and more familiar with the hierarchies. And in a very similar way, one becomes acquainted with the beings with whom one has been somehow karmically connected before death. And there one feels that one is, so to speak, guided and directed. That is what can be said about the second link of the human being in the life between death and a new birth.

The third link is something that might at first seem a little shocking to a person's understanding. One gradually feels, by living into this life after death, permeated by a certain power, I might perhaps say, by a context of powers. By first feeling that the hierarchies approach and guide one in the supersensible activity of the senses – if I may use the expression – one gradually feels that these hierarchies imbue one with power and give one power. One gradually feels filled with this power, which the hierarchies infuse along with themselves, by implanting themselves in one, by instilling their nature in one. One feels this power gradually. One feels that one is not only directed by the hierarchies to this or that, but one feels that one oneself becomes inwardly filled with power through this activity of the hierarchies, which initially appears as an activity that mediates vision. One feels the forces of the cosmos, really the cosmos within oneself, flowing in like invigorating juices. But now, what is shocking, is that the forces that one now feels flowing into oneself are of a very peculiar kind. They are forces that are not at all constructive at first, but rather dissolving and destructive for what we call life here in the physical world. One gradually feels filled with cosmic, death-bringing world power.

It is important to take in such strange ideas, because only in this way can the spiritual world be truly understood. Imagine for a moment that you, in your spiritual and soul essence, are gradually filled with forces, by becoming aware of them within yourself: Through these powers, everything that lives here on earth would be killed if you were to touch it. — So, thirdly, you clothe yourself in what I can call, in analogy to something we already know, the spirit of life. You clothe yourself in something that can be called the spirit of life, but which derives its main properties from the fact that it is deadly to that which can otherwise be called the power of the life body. And you acquire a third link to your being, through which you are able to kill any etheric body that comes your way. Everything you touch through this link of your being becomes dead in the sense in which one speaks of death here on earth. And by killing through the powers you receive, you awaken spiritual substance from what you have killed, initially actually soul substance. It is a remarkable experience, which consists in the fact that through the touch of the living, the living is killed, but from this killing, soul-like arises, soul-like is released. It is a killing, but at the same time it is a release of the soul-like from the bonds of life. So that one can say: The spirit of life kills earthly life, releasing the soul in it. And one comes to this strange experience through the fact that in life, in the living, the soul is, as it were, enchanted, and that through this process, which is practiced after death, the enchanted soul is released from the living. One might be inclined to see something terrible and unappealing in the killing, in which, after all, the power we are talking about essentially works. This is not the case for life after death, because in killing, in the killing power, lies the continuous illumination of the soul, because through this the continuous arising of the soul is ignited. But the dead must be aware of this: not only must he always look to the death he himself has undergone, but he must also be aware that what is the essence of his death, so to speak, spreads over the foundation of everything he now experiences in the spiritual world. It is as if one now lived in the spiritual world in such a way that one can say: Here in this spiritual world, spiritual forms arise continually, initially actually soul forms; the soul shines forth in the most diverse ways. But if one were to inquire what the soil is from which all these soul forms sprout, it is this killing power that we have just discussed. So this life-destroying power, which is found here on earth, is our essential soul, which we have to acquire between death and a new birth, just as we have to acquire our physical body here in life.

As a fourth link, I can say, again in analogy to what we already know: the spiritual man. This spiritual man is felt to be something that one is inclined to count towards oneself in the time between death and a new birth, in that now, with the forces that are already being instilled through the hierarchies, as I have described, the possibility is now instilled in one, not only to kill, destroy, dissolve life - what one calls life here on earth - but also to destroy forms or to transform them into others. [It is written on the blackboard:]

1. The ego
2. The spiritual self
3. The spirit of life
4. The spiritual man.

directed by the hierarchies to the ego kills earthly life, releasing the soul in him.

It is naturally becoming more and more difficult to describe these things. But essentially the power of this spiritual man, as one has it between death and a new birth, consists in doing the opposite activity - if I may express it this way - of all that could be called: producing forms in the broadest sense. Here, if I want to concentrate on a specific example, I draw triangles, squares, and so on. After death, by virtue of the forces that are developed here, one 'redraws', one dissolves all that has been drawn, the forms. But the peculiar thing is that this does not just mean that one redraws something, but that at the same time it is a cosmic activity. One is now part of the cosmic activity, one is linked to the cosmic activity. For this dis-forming, this dis-solving of forms, is a cosmic activity, and man, by acquiring, after being imbued with the spirit of life, this power of dis-solving, has become part of the cosmic world. He works within the cosmos.

What we call destruction and downfall here on earth has a lot to do with formation and development in the spiritual worlds, and vice versa. What appears here as destruction, as demise, as a dissolving of forms and signs, has much to do with the genesis in the other, in the spiritual worlds. So that when I speak of dissolving of forms and signs, I am not speaking of demise in the spiritual world, but only of demise in the soul world, whereas I am speaking of the emergence of spiritual novelty in the spiritual world.

These things are connected with many secrets in the world. Today they approach southern Italy from central Italy; as you approach southern Italy, you come to areas that are poor, not particularly fertile, where few natural resources are available to people. These are the same areas where Pythagoras worked at the time of the rising of the fourth post-Atlantic period. And Pythagoras' effectiveness was at that time in the midst of the most fertile, richest, lushest areas. As short as the time has been since that epoch: by pointing out this very spot on earth where Phythagoras worked, one has transformed the transformation from a fertility and lushness that went to the degree of Sybatis, the Sybaris into poverty, even to the emergence of worrying disease phenomena. In place of the burgeoning, abundant life that existed in those times, of which only a little history remains, something develops that, compared to that abundant, burgeoning life, is also a poverty of nature. And it is really most interesting to observe such transitions in the outer world. In this outer world, the process of becoming is constantly giving rise to decay. People, in their historical research, do not think far enough to properly link the continuous process of becoming with decay. In the midst of the luxuriant abundance, in which there was a great deal of lying, Pythagoras developed his activity, and this activity continued after his death. And that which Pythagoras and the Pythagorean souls had to do after death is in many ways connected with what manifested itself in the decline of the flourishing, sprouting life in the midst of which Pythagoras was. Pythagoras and the souls of his followers were not entirely uninvolved in the work of destruction that took place in the post-Pythagorean period. And if you want to understand the world as a whole, you just have to realize that from the different aspects here between birth and death and between death and new birth, things look quite different. He who would commit an outrage if he were to artificially undermine abundant, burgeoning life here is, as it were, only doing something that happens in the sense of eternal necessity when he participates in such a work in the life between death and new birth, which here obviously means destruction.

With the third post-Atlantic period, something should also perish, and that left its shadows. Much should perish in a different area than the one just discussed. And it is essentially connected with this decline of the third post-Atlantean epoch that there was so much lying at that time. People lied on earth because, as I explained to you yesterday, they were still in contact with the cosmic powers. But the cosmic powers that were involved in the evolution of the earth before the 8th century BC were often lying powers. Demonic liars were active in the sphere into which the human being's soul developed by developing words in the way I discussed yesterday. He had to, as it were, plunge the head of his soul into a sphere in which he could do so: the sphere of cosmic reason. But when he put the head of his soul into it, there was in it that Ahrimanic power, which expressed itself in the activity of innumerable demons of lies. And out of this same source, out of which the speech-forming power of that time was drawn, out of the same power developed on the soil of Mediterranean culture this enormous power, this gigantic power of lying. Men lied because the demons who were connected with those other demons who inspired the speech-forming faculty were liars. And these demonic liars, who were of an Ahrimanic nature, had the task of bringing to destruction that which had to be destroyed in order that the third post-Atlantean period might go down and the fourth post-Atlantean period might come up.

The world is organized according to necessity, and one must look to this necessity if one wants to answer the great question that we posed yesterday at the beginning of our reflections, the great question of the connection between the moral and the ideal with the natural event. I will talk about this further tomorrow, in order to bring these reflections to a small conclusion for the time being.