The Rudolf Steiner Archive

Question about the work of the Ego

Work can be done on the astral body, on the etheric body, on the physical body. Every human being works on his astral body; all moral education is work on the astral body. Even when a person enters on the process of Initiation, on occult training, he has still much work to do on his astral body. Initiation leads to stronger work on the etheric body through the cultivation of aesthetic pleasure and of religion. The Initiate works consciously on his etheric body.

Astral consciousness is four-dimensional in certain connections. In order to form an approximate idea of this, the following may be said. Anything that is dead has the tendency to remain in its three dimensions. Anything living extends all the time beyond the third dimension. Anything that grows has, through its movement, the fourth dimension within its three dimensions. If something moves in a circle, and if the circle it traces goes on increasing in size, we come at last to a straight line. But the straight line will not return to its starting point, because our world is three-dimensional. In astral space, a line does return, because astral space is closed on all sides. It is quite impossible, there, to go straight on for ever. Physical space is open to the fourth dimension. Height and breadth are two dimensions; the third dimension leads out into the fourth. In astral space a different geometry prevails.

Why are Theosophists still so inadequate?

One should not allow a personal element to enter into one's judgments. An objective assessment of things should be the aim.

About conditions in Devachan

Pain and grief are external in Devachan. You do not experience your own pains there. Pain is something you look at. You see it as thunder, as lightning, as colour. That is blessedness. You are looking at pictures of happenings caused by others here below. A peaceful condition in Devachan depends on the lives of people between birth and death. Harmony here on Earth brings about peace in Devachan. A man lives continuously in the three worlds. “Rest in peace!” is not quite right.

Is there any value in reading Masses for the dead?

Good thoughts are balm for the dead. It is not selfish love that we should send them, not mourning because we no longer have them here; this harms a dead person and weighs on him like lead. But love that endures, which does not lay claim to the dead person by wanting him back again—this nourishes him and augments his happiness.

Remorse?

Remorse has no value. But one must make good for harm done; this shortens the Kamaloka period.

On communion with loved ones in Kamaloka

It is clearer, more definite, in Devachan, for in Kamaloka consciousness is clouded by the paying off of debts incurred through personal guilt.

Lotus-flowers?

The lotus-flowers are inner movements, within the human being.

If one is out of harmony with one's parents, what is the reason for it?

To be out of harmony with one's parents is generally something determined by karma.

What does the astral body look like?

When the astral body is together with the physical body, it is somewhat egg-like in shape. After death it is a wonderfully radiant, mobile formation. In accordance with individual characteristics it has various colours, radiant colours. Its three gleaming points are at first widely separated, joined together but open below. They are centres of force; they draw progressively together and then they look like a small triangle. 1. Heart; 2. Liver; 3. Brain. These three points work together at the time of a new incarnation. In Devachan they are radiant centres of force, which stream out from the three points. In the astral world these three points form a triangle; in Devachan they form a six-pointed figure—two interlaced triangles. They are bells.

A question was asked about the “permanent atom” often spoken of in theosophical circles at that time.

Atoms are a speculation. Hence we avoid speaking about them, for they are only an assumption. One should not think about things which are not facts; human beings should only look and observe.

Can one look into the future?

This is possible, but the occultist refrains from doing so, because, almost always, it behoves only a high Initiate to know the future. The Initiate's prevision does not determine what another person does; the latter will act in the future entirely out of his free will.

On family connections

Families with a strong family tradition are subject to a quite definite law, whereby the family karma is worked out. The ancestor upholds the family until he can build a new body for his own next incarnation. The continuity and cohesion of the family depends on the blood.

On Art

Art is the revelation of hidden laws of nature. Goethe says: “The beautiful is a manifestation of hidden laws of nature which would otherwise remain forever concealed.” Nature can realise her intentions only up to a certain stage; man can bring them to expression, but the artist has to leave out the blood and life.

On Group-Souls

At a later, much later, time the Group-Souls will embark on the same experiences that humanity undergoes today. They will eventually build individual bodies for themselves. They will become single individuals, each with an individual soul. Animals will never give rise to men, but human beings—of a kind quite different, certainly, from ourselves will develop out of the Group-Souls. The human stages—the Saturn stage, the Sun stage, the Moon stage, the Earth stage, and so on—can be gone through in the most varied ways.

What is your attitude to the Lord's Prayer?

The primal Christian prayer is: Lord, let this cup pass from me; nevertheless not my will, but thine, be done. One should not pray egotistically. Prayer should be a raising up of oneself into the spiritual world, a source of strength and invigoration.

On marriage

Marriage is a duality. In the world today there is a prevailing tendency to lead everything back, quite wrongly, to the sexual. A great antithesis plays into the realm of marriage: the husband has a female etheric body and the wife a male etheric body. The spirit and soul in the man is more feminine, and vice-versa. The human soul strives towards the highest. Hence the man will equate the highest with the womanly, because his soul is feminine. The external part, the body, is only an outer symbol, only a parable. “All things transient are but a parable.” “The eternal-womanly draws us to the heights.”

On the Ego-body

The Ego-body appears to the clairvoyant as a blue hollow between the eyes, behind the forehead. When a person begins to work on it, rays stream out from this point.

On the nature of comets

A comet is an assemblage of Kama, desire-substance, without the corresponding spiritual substance. The comet gets as far only as the astral body. The visibility of comets arises from the powerful friction caused by the astral body passing through etheric substance.

How does gold arise?

We have first the four ethers:

No life can arise without Life ether, which fills out the bodies. Each ether can be cooled so that it becomes solid. In earlier times gold flowed in clefts; earlier still it was gaseous; it was Fire ether, Light ether. The rays which come to us from the Sun were formerly etheric substance. All the gold was once Sun ether, Light ether. Gold is densified Sun ether, densified sunlight; silver is densified moonlight.

Which beings inhabit the Moon?

The Moon is inhabited by those physical beings who have remained behind at an earlier stage of evolution: Luciferic beings. On the Old Moon there were beings who had fallen so far into evil that they could not take part in further evolution. They established themselves on the Moon. These malevolent beings are evident especially in the waning Moon; when the Moon is waxing they are less harmful. Some dreadful beings inhabit the Moon, but there are also favourable beings, actively concerned with growth and birth.

On the Book of Revelation

The Book with Seven Seals in the Revelation of John is written by man himself. His evolution and involution are inscribed there. The first writing in it applies to the seven sub-races. Each sub-race writes and seals a page of it. When the next sub-race emerges, the page is unsealed.

On the difference between cremation and burial

The difference exists chiefly for the etheric body. Cremation provides correctly for the dissolution of the physical body into cosmic space. “Decaying” (Verwesen) means a return to one's being (Wesen).

On the life of Jesus

The life of Jesus is at the same time a fact and a symbol. Proof of his life can be given only by Spiritual Science. You will not find any historical proofs, for the Christ was not known as a high Initiate to the writers of those days.

On the inner Word

The inner Word reveals itself after a man has already attained astral sight. Then he enters into the Devachan condition; then he hears the world-secrets sounding in himself; and then he hears the name that belongs to each thing. Later, his own name will be spoken to the Initiate, and to meditate on it is especially effective. That, then, is the inner Word. The Initiate is thereby awakened, and this inner Word is a sure guide for his later development.

In earlier times man's etheric body was still outside his physical body, and so also, of course, was his Ego-consciousness. His soul worked on the physical body from outside. The horse today has its etheric body still outside.

How did the names of the zodiacal constellations originate?

The whole animal kingdom was once within man; this means that he was at a stage between the human realm and the animal kingdom of today. In order to be able to develop further, he had to separate off from himself those parts which could not go with him. He separated the parts which form the animal kingdom of today. Originally, therefore, the animals were much less sharply differentiated from man than they now are. They have gradually degenerated.

The separating off of the animal kingdom did not occur suddenly, but by slow degrees. First the fishes were separated, then the reptiles and amphibians, then the birds and the mammals. And within each group the separating off was again gradual: thus the beasts of prey, for example were separated earlier than the apes.

When the lions were separated, the constellation in which the Sun then stood was called Lion, and when the bull-nature was separated, the relevant constellation was called Bull. The names of the four apocalyptic creatures in the Revelation of John—Eagle, Lion, Bull, Man—point in the same direction. But the names of all the zodiacal constellations are not thereby explained.

The Moon in earlier times—before the Earth separated from it—consisted of soft plant-substance, like living peat or spinach-stuff, penetrated by a woody structure which has today hardened into rock. In this soft substance lived the Moon-plants, real plant-animals, halfway between the plants and the animals of the present time. Then the Earth separated, bringing into being the four kingdoms of nature—minerals, plants, animals and men. Some of the plant-animals failed to transform themselves completely into present-day plants. The sponges arose in this way.

“Before the voice can speak in the presence of the Masters, it must have lost the power to wound.”
—From Light on the Path, by Mabel Collins.

When we send forth a loving thought, it creates a wonderfully beautiful thought-form, like a flower which gently opens and then surrounds the person to whom the thought applies. Anyone who thinks a thought full of hate creates a sharp-pointed angular form, closed at its apex, designed to wound. That which is here called “the Masters” is the divine voice which speaks in us. It speaks constantly, but we do not always allow it to emerge. The thought-form of love is open; hence the voice of the Masters can sound through it. But the closed thought-form of hate leaves the divine thought-form no way out, so that it has to remain unheard.

In the astral, a lie is a murder

Suppose I think the following thought: I met a man. A quite definite thought-form will be engendered by that. Now to someone else I say it again: I met a man. The same thought-form is again engendered. The two thought-forms meet and strengthen each other. But if I tell a lie and say: I did not meet a man—this engenders a thought-form opposed to the first. The result is an explosion in the astral body of the liar.

How can one protect one's astral body against bad influences?

The best way is to be sure and true oneself. As a special protection you can create through forcible concentration of the will an astral sheath, a blue, egg-shaped mist. You must say to yourself firmly and emphatically: “Let all my good qualities surround me like a coat of mail!”

Why did the first Christians have the Fish as their symbol, besides the Lamb?

Among the fishes, especially Amphioxus, the spinal marrow began to take form. Man was once at the stage when he had the fish nature still within himself; he was wholly a soul-being and worked on his body from outside. Then he separated the fishes from himself. Later on the brain was formed out of the spinal marrow. [Goethe already knew this. Dr. Steiner found the relevant pencil sketch drawn in a notebook while he was working in the Goethe Archives in Weimar.] In this way man becomes a Self. But the Self is ennobled by Christianity and hence the Fish is the symbol for the early Christians. The story of Jonah indicates the same thing. Jonah—man—is at first outside the fishes: this means the soul working on the body from the outside. Then he becomes a Self and enters into the fish—the physical body. Through Initiation the physical body is again left aside.

Can physical objects be seen after death?

After death we see nothing physical, but the corresponding astral images, astral and devachanic counterparts. The mineral realm is absent; it appears as an empty space, like a photographic negative. In Devachan one can see a clock, for a human design enters into it. All human artifacts can be seen there.

The universal flow of life is called Prana. It flows like water; but if it is given form by being poured into the physical body, rather as water is poured into a jug, then one speaks of the etheric body. The general astral substance, desire-stuff, is called Kama. If it is given the form of a body, one speaks of the astral body. The Ego is the centre of the person. Kama plays into it, and Manas also. Thus the Ego comprises a mixture of Kama and Manas. The Kama has to be completely transformed and ennobled, so that Manas may develop from it. If the etheric body is ennobled, Buddhi emerges; and Atma arises from the ennoblement of the physical body.

The continental realm embraces everything physical; the oceanic realm, everything living; the airy sphere, the whole range of feelings; and the etheric sphere, all thoughts. At the boundary of the etheric sphere is the Akasha Chronicle. It contains everything that has ever been thought. On the far side of the Akasha Chronicle lies everything that has not yet become thought. All new thoughts, all discoveries and so on, come from the Arupa region. Anyone who has developed Kama Manas comes after death as far as the etheric sphere, to thoughts that exist independently. The Ego shapes the astral body, so that Manas develops out of it. All Manas which has not yet been drawn into the astral is Arupa.

Denial and affirmation of life

Schopenhauer says that the world has been built by irrational will. Therefore the reason has to destroy the irrational will, so that the world goes to ruin. Schelling, Hegel and Fichte represent a different standpoint which can be expressed in the words: “From God—to God!” Let us consider the denial and affirmation of life through a parable. I show someone a piece of magnetised iron, and I tell him that in the iron resides an invisible force, called magnetism. He replies: I want to know nothing about this force; I affirm the iron. It is much the same if someone, looking only at the things of the world, says that he affirms the world. Certainly he affirms the world, but he denies the invisible forces within it. Life is truly affirmed only by someone who seeks for spiritual realities. Anyone else denies half of life. Many Theosophists say: I don't bother about the world; I am concerned only to develop my higher self. In fact they are seeking only the lower man. The higher man is everywhere outside. If I feel the whole world in myself, then I have found my higher Self. My Self is outside me. Knowledge of the world is self-knowledge!

How does suggestion work?

Suggestion works on the Ego. The higher bodies are drawn out of the physical body, and then the Ego-body, without the physical brain, unconsciously follows the hypnotiser. The physical brain, the controller of actions, is detached. With an Initiate it is different. He retains conscious control without the aid of the physical brain, and so he cannot be hypnotised.

The “Pistis Sophia”

This book, written in the Coptic language, contains much of the discourses of Christ at the initiation of His disciples, and many inner expositions of parables. The thirteenth chapter is especially important. The αιμαρμενη (Haimarmene) is Devachan. The entire super-sensible world is divided into twelve aeons. These are the seven divisions of the astral plane and the five lowest divisions of Devachan. Aberrated spirits can be purified from out of Devachan. The light-bearing purifier before Christ was Melchisedek. He is meant when we read of light coming from the επισχοπος (episkopos). By αρχοντες (Archontes), the powers of evil are to be understood.

Conflict and arguing are not a realm for Theosophy. We should not squander time uselessly on disputes, but should speak only to those who have the heart and mind for Theosophy.

Why does Christ say: “I am the Way, the Truth and the Life”, when previous great founders of religion had already pointed to the Way?

We must first transpose ourselves into past ways of speaking. In former times the spiritual content of speech was perceived at the same time as the words were heard. Then we can reflect on the following: Christ was the embodiment of the Second Person of the Godhead. No previous founder of a religion had embodied in himself the fullness of the Logos. But the divine element that His predecessors had embodied was a part of the Logos, and so of Christ Himself. Therefore Christ embraces everything previous to Him in the words, “I am the Way, the Truth and the Life”.

Then one can take these words literally, in yet another sense. The previous founders of religions had shown the Way and taught the Truth, but they did not live out the Mystery of the Godhead in the sight of men. Hence they could say, “I am the Way and the Truth”. Christ alone could say: “I am the Way, the Truth and the Life.”

Now Elias means “Way”, and Moses, “Truth”. At the Transfiguration, Elias and Moses appeared with Christ. Hence the Transfiguration says: I am the Way, the Truth and the Life. The passing of Buddha into Nirvana, his death, is the same as the Transfiguration of Christ. At the moment when Buddha brought his working to an end, the real working of Christ, His Life, begins.

Today we'll consider the law of human karma in detail. You know that it takes effect in successive human lives. No discussion of this law, however accurate, can of course be complete, for the occultist is obliged to speak not of hypothetical instances but of experience gained in this field, things of which he has certain knowledge, for example by observing a particular person and the way he was, and following him through his different lives. The question we would ask is how a life's destiny arises, the position someone has in life, his character, inclinations, habits and so on. One person is born with a vehement character, easily moved to anger, another as a mild and gentle individual. One is granted a kind destiny, the other is continually embattled. Trouble and cares are his lot.

In the first place we must consider the different bodies of the human being and ask how karmic causes affect the physical, etheric and astral bodies. Let us begin with the physical body and the things that happen through it. It is above all the agent for our actions in the world, since anything we do happens through movements done by the physical body. Our outer destiny for the next incarnation will depend on these actions of ours. The actions our physical body has performed in earlier lives will determine if we are poor or rich, born in one place or another, in one kind of environment or another. If we do bad things we'll be born in a bad environment; good things will give us a good environment. That is the first law.

Now to the second law. We'll find it easiest to understand if we go back to our own childhood. We'll all find that we have taken in many new concepts and ideas since then and have learned a great deal. Having found our way to the science of the spirit, for instance, we have gained many new concepts just because of this. Just think how much we learn through it and what new trains of thought it engenders! The content of anything we learn and take up into our life of thought arises because of the astral body. Changes occur in it, and since it is the most tenuous and subtle of the human bodies, it also responds most rapidly to any influence. It is not only our ideas and concepts that have changed since childhood, however. Our inclinations, habits and character have also changed. We recall that these last-named qualities developed in the child under the influence of the ether body.

Because the ether body is much denser than the astral body, these habits are much more tenacious and persistent; if one does not deliberately set out to change them they'll persist for practically the whole of life. The ideas and concepts we take up change the astral body in giant strides compared to the slowly changing character traits, which thus also mean only gradual changes in the ether body. We may compare this to the two hands of a clock, with the big hand moving fast, the small hand more slowly. That is how it is with the rapid changes in the astral body and the slower changes in the ether body.

Changes in the physical body, which is the coarsest of them all, are of course even slower; it works most slowly of all. We'll hear on the other evenings how initiands learn to work on their astral and ether bodies and finally also their physical bodies at a faster rate.¹⁷⁹ Ultimately they will reach the point where they can change their pulse beat. Of course we have not got that for today, for anything we learn in this life will only produce the relevant changes in the next life. The change which the astral body undergoes in this life will appear in the ether body in the next incarnation, for it will influence its configuration. We have to work on our habits now in preparation for the next life, so that we shall then have the effect. Someone wishing to be born with a good memory in the next life should make every effort to recall everything as far as possible, calling to mind everything that happens in life. Thus he should recall at night what he has done that day, and then also what he did and what happened yesterday, a month ago, last year and in past years. That is how we can train our memory. People who rush through life heedlessly will be born with inclinations that will make it impossible for them to retain anything they come up against in life. One may, of course, sometimes be forced to rush; I only said what I've just been saying with reference to superficially skimming across everything in life.

We all know the temperaments. A choleric with his strong will and the desire to do a great many things which is apparent even in childhood, wants to dominate, to set the tone. He is courageous, bold, keen to act. Napoleon, Caesar and Hannibal were cholerics. A melancholic child will isolate himself, on the other hand; he is distrustful, would really like to keep all his things under lock and key, and when his friends leave the house he'll check that they have not taken anything with them. He concentrates on himself. This is a contemplative individual, not a man of action. A phlegmatic child shows no particular interest. He will go into anything, in a way, but nothing makes much of an impression on him. He is a dreamer, inactive, seeking to gratify his senses. Someone with a sanguine temperament will take an interest in something, but this will not last and soon be gone. However, we cannot classify people according to the different temperaments.

Everyone usually has one basic temperament, but the others come into it as well. The four temperaments come to expression in four different ways in the ether body, and give the astral body four different background colours. The melancholic temperament will emerge in the next incarnation of someone who tends to live within a calm, narrow compass, concentrating on himself. Someone who has come across many things, got to the bottom of them and seen a great deal of life, including difficult times, will be born a choleric. Those whose lives have been pleasant, without any great struggles or demands, will be sanguine or phlegmatic. Anything that happens to the astral body in this life will in the karmic process become the basic tenor for the ether body in the next life.

In the schools where initiates are trained, this knowledge was and is consciously used to work on the different bodies, more so in the past than today. This has to do with cycles of evolution. Occult teaching is very different today from the way it was 5,000 years ago. Then work had to be done more on groups of human beings. The deliberate aim of the work was to enable whole categories of people to be in harmony in their next life. In India the whole population was divided into four castes, and the purpose of the work alone was to enable them to be a proper part of a particular caste in their next life. Systematic training was given to provide for millennia, to shape people's view of the world for millennia. This gave tremendous powers to the occult leaders. Now it has all changed. Progressive human evolution releases people from their groups or castes; they can no longer be educated in such wholesale fashion. Man will and must become more and more highly individualized.

How do human beings influence their ether bodies with a view to the next life? All inclinations and habits in the present ether body create the disposition for health or sickness in the next life. Any particular habits, both good and bad, now slowly developing in the ether body will crystallize in the next life into the person's good or bad disposition. Thus someone may seek to be industrious, or another may endeavour to let go of his anger. Someone else again may give himself up to drink, and this will weaken his will. Another gets more and more lazy, and so on. These things, which become part of the ether body in the course of a life, will come to expression in the physical body in the next life. A bad habit in one life is the cause of sickness in the next, whilst a good habit will of course be a cause of health. A particular passion will mean a particular disease in the next life. Here one would be able to see how someone acquires a disposition to catch infections. We know very well that some people can go to anyone, to any place where epidemics or infectious diseases prevail and will not be in danger of catching these diseases. Someone else picks them up from the gutter, as it were, catching them immediately. It all depends on the disposition if we catch things or not. Initiates know very well that the disposition to catch infections results from a highly developed egotistical acquisitive drive, a selfish desire to make material gains for oneself. Anyone who wants to get rich in one life, is doing himself harm where his next incarnation is concerned. This egotistical drive for material gain and riches is a property of the ether body that will show itself as a disposition to catch infectious diseases in the next life.

Anyone wishing to know more about health and sickness will, however, have to remember that many different factors are involved. The causes of sickness need not be due to individual karma. There is also a national karma where ill-health is concerned. This can be seen from the following observation. It concerns specific aspects in the health of races and whole nations. We all know the history of the tribal migrations in earlier times. We know that a number of tribes from the East—Huns, Mongols—migrated to Europe. They poured into the country, coming from Asia, and encountered the Germanic tribes. Those Huns, and the Mongolian race altogether, were late survivors of the Atlanteans—this is evident from the name Attila or Ath; they were remnants of that great race. The Germanic peoples, Persians and Indians were more advanced races, the Mongols Atlanteans who had remained stationary at a particular point and were now in decline. The main body of humanity was progressing but individual lower races like these remained behind, forming enclaves. The astral bodies of those late races contained decomposing astral matter. This did, of course, also come to us in large quantities. The Europeans faced the approaching hordes in fear and terror, and this fear and terror they felt made the decomposing astral matter thrive even more. Fear and terror are properties of the astral body that encourage such harmful influences. European astral bodies were infected, and in later generations this infection emerged as leprosy, the dreadful disease that had disastrous effects in medieval times. It was the physical consequence of the influence Mongol astral bodies had had on European astral bodies. The channel, as it were, through which this influence poured into European bodies was the fear and terror the Germanic peoples felt when those wild hordes poured across the borders into their countries. Here we can see how diseases arise as national karma, being passed on from generation to generation. The ancestors had known the disease in mind and spirit, in later generations it became physical. This is the meaning of the words ‘visiting the iniquities of the fathers upon the children unto the third and fourth generation’.¹⁸⁰ We may take them quite literally, for they refer to this kind of national karma.

Religious source texts are altogether not taken literally enough. To begin with, people were naive, the way many country people are to this day. They would take the words of the Bible literally. Then people grew clever and took a negative view, throwing anything traditional overboard. That was the second stage. The third stage were our modern freethinkers who take it all to be symbolic. Bruno Wille would be an example.¹⁸¹ A great deal depends, however, on how clever such an individual is, for one of them will find an even better symbol than the other and feel he must let the world know that this is the one and only one. Other meanings are often read into the texts, rather than their true meaning. There is, however, also a fourth stage—the science of the occult. This teaches us to take the original source texts literally again and understand them. Having been naive to begin with, then a freethinker and seeing symbols, one finally becomes a student of the occult.

In considering the karma of sickness for individuals as well as whole tribes and nations, we found that something initially prepared for in mind and spirit will later emerge again in physical life. Let us therefore provide good education and make sure that people develop good habits, for that will also promote their health. Good inclinations help not only in the moral sphere but really and truly also one's state of health, for a bad habit will create sickness in the next life. The nervous tension which is really the most widespread disease today has arisen because of a particular attitude of mind at an earlier time. It would never have developed if the materialistic way of thinking had not gained such dominance in the world. If this way of thinking were to continue it would have a disastrous effect on the health of nations, taking humanity to the brink of insanity. Children would be born with tremors due to weak nerves, and increasing materialism would hold the threat of epidemic insanity, with people suffering real pain from any sensation they have. That is the terrible influence materialism will have at the physical level once it has infected people's minds.

This future prospect was the true reason why the occult guides of the human race found it necessary to let part of the treasury of spiritual truths go out into the world. For the coming generations can only be given a sound new foundation for health if a spiritual view of the world, free from the bonds of materialism, helps them to look up to the highest streams of life for humanity, letting these enter into themselves. The reasons why our spiritual scientific approach is being put forward today are much more profound than some would think. With it and through it each can do his part in helping humanity to regain health. The term ‘nervous ’ had quite a different meaning in the past. It meant to be sinewy, muscular, strong, with nerves like ropes. The changing in its meaning is in itself evidence of something completely new having come into the world.

Let us now consider the question of heredity for the individual child, in both mind and body, and of karma. We know that traits are passed on, making a child similar to his father, mother, uncle, aunt or grandparents. One child may look like his father, the other like his mother. Musical gifts may continue through generations, for instance. The Bach family produced about 28 musicians in a period of 250 years, though only one of them became very famous.¹⁸² And the Bernoulli family included eight great mathematicians.¹⁸³ There are many examples of heredity playing an important role. We must however understand the true meaning of karma and reincarnation, for this alone will help us to understand heredity. The theory of heredity presented in materialistic science is only partly true, and much has been distorted. To be a great musician, for example, calls not only for musical gifts. These could not come into play if the soul were unable to incarnate in a body that has a musical ear. The excellent, finely structured organs of hearing are passed on from parents to children in a family of musicians. A human seed coming from the devachan and hastening towards a new incarnation will feel drawn to such a family, in which his musical soul can come into its own in well developed musical organs. Just as the pole attracts a magnetic needle, so is such a child born into a family where his individual talents find the best physical preconditions. Everything really comes together quite perfectly. An astral seed is drawn to a family that suits it physically. The commonplace saying that one should be careful in choosing one's parents is therefore not quite as nonsensical as it may sound. It is not that the child looks like his parents. He is born of parents who are most like him, and whom he loves even before this. The deepest love and sympathy arises even before birth, and the child feels drawn to his mother. Mother love is the secondary form of love, in response to the child's love which came before.

Such insights widen our horizons enormously. I hope I shall be able to make this even clearer in the lectures that are to follow. The more we progress, the more do we penetrate into all these questions. Some things are not that clear to begin with, but then one veil after the other drops away, and as time goes on we shall gain ever deeper insights. Knowing this we learn to say to ourselves that we'll be content to wait until the time comes when things that are now still under a veil for us shall also become clear. It is usually an advanced individual who will wait in patience until he is also able to take in higher things.

• 179. Ancient Indian symbol. See lecture Rudolf Steiner gave in Dornach on 10 September 1923. Typescript lecture Z-286,‘On the origin and meaning of cults’, Rudolf Steiner House Library, London.
• 180. Exodus 20: 5.
• 181. Wille, Bruno (1860–1928), Writer, co-founder of the Giordano Bruno Association. See Rudolf Steiner's reference to him in The Course of my Life (GA 28).
• 182. The Bach family moved from Hungary to Thuringia in central Germany around the year 1590. The first Bach known to have been a musician was Hans Bach, who died in 1626. The great composer Johann Sebastian Bach (1685–1750) was his great-grandson. Three of his sons, Friedemann (1710–1784), Philipp Emanuel, the ‘Berlin Bach’ (1714–1788) and Johann Christian, the ‘London Bach’ (1735–1782) were famous in their day. The last male scion of the family was Wilhelm Friedrich Ernst Bach (1759–1845), musical director in Berlin.
• 183. The Bernoulli family of mathematicians went from Antwerp to Frankfurt in 1583, being dissenters, and finally to Basel. Two brothers—Jaques (1654–1705) and Jean, or Johann (1667–1748) were pioneers in differential calculus. Other well-known mathematicians were Nikolaus (1687–1759) and Daniel, the son of Jean (1700–1782).

Today we'll consider the functions ascribed to some spiritual entities known as luciferic spirits. We'll find that they have some strange connections with humanity. Our starting point shall be the fact that the science of thinking, of reflection, goes back no further than 800 or 900 years before Christ. Anyone who studies the history of philosophy knows that it began with Thales,¹³⁸ who lived in about 600 BC and once predicted a solar eclipse on the basis of his nature studies. This was something highly unusual at the time. The philosophy of western logic only came with Aristotle. Before that no doctrine existed about thinking, for thinking itself, abstract rational thinking, only began to dawn in 600 - 800 BC. Seeds of it were already there in the Atlantean race. We do, of course, know that the Chaldeans, ancient Egyptians and other Orientals knew astronomy, but this came from the deeper roots of clairvoyance.

The rational mind thus only developed half a millennium before Christ, and this had to do with changes in the form of relationships and marriage. These used to be very different from the way they are today. Scientists have established that even among the savage tribes of America the relationship between cousins is much more complex than it is with us. Thus the Iroquois call cousins on their father's side brothers and sisters but not those on their mother's side, the reason being that men who are of the same age in a family could have all women of the same age for their wives. One would thus know exactly who a child's mother was, but not its father. The Iroquois still see family relationships in this way today. It needs occult knowledge to give the right explanation for this. We know that things happened in 800 - 900 BC which indicate that marriage among blood relations changed to become marriage outside the family. Before, the head of a family was the father of the tribe. These ways still survived among the ancient Germans at a much later time, when people in Africa and in Mediterranean countries were already marrying outside the family. In medieval times the transition to marrying outside the family was glorified in legends such as the Gudrunlied¹³⁹ In his Germania, Tacitus wrote of ancient German tribes having one ancestor. Later this custom ceased, and in the Gudrunlied kings go to distant countries to look for wives. In the Siegfried legend¹⁴⁰ we have a description of the way the new order rose in opposition to marriage between blood relations. The marriage of Siegmund and Sieglinde was rejected by the goddess Frigg, wife of Odin. Odin established the principle of marriage outside the tribe. This was introduced at different times among different peoples, but there is a strange connection between the transition to this principle and the emergence of rational thinking. An occult thesis is that marriage outside the tribe kills part of the ether body—the forebrain comes to life, whilst the ancient clairvoyance, which was enhanced by intermarriage, dies away. People began to take a rational view of things. Today humanity has adapted to marriage outside family and tribe, just as in earlier times it was adapted to intermarriage. The latter has a harmful effect on the mental faculties of the children, and above all on the sense organ connected with the development of intellectual faculties, the eye. This is why intermarriage often results in blindness. Mental faculties only improve with marriage outside the family.

This physiological fact is closely linked with human evolution. It was necessary to prepare for the coming of the Christ. Could this have come about under different conditions? It brought love of one soul for another, with one soul influencing the other. Love among blood relations had to be overcome first. Nations will altogether only be ripe to receive Christianity once they have overcome love among blood relations. The initiates of ancient Egypt always came from the same family, for many generations. The earlier wisdom was intuitive by nature, which becomes all the more evident the further one goes back in human evolution. Reflection based on the intellect is connected with the basis of Christianity.

Let us now consider how the gods related to human beings. As evolution progresses, human beings will be gods, and the gods have also gone through a form of human evolution, different from our own, on other planets, but certainly something similar. Those who are at a higher level evolve on the basis of those who are at a lower level—man and animal live on the plant, this in turn on the mineral. There could be no gods if it were not for human beings. The relationship between them is of the same kind. What do the gods need of us? They feed on our love. The division into two sexes developed. The true meaning of nectar and ambrosia, food for the gods, is the love between man and woman. This reflects an occult truth.

Between the gods and human beings are spirits who did not complete their evolution at the same time as the gods, remaining behind, as it were, in the school of evolution. These are the luciferic spirits. They have fanned a higher level of spiritual independence into life in human beings. They taught them to rise against the gods, developing the part in them that does not feed the gods. Lucifer therefore appears as the serpent in the story of paradise, and Jehovah's punishment is that human beings shall bear their children in pain.¹⁴¹ The cohorts of Lucifer continued to influence intellectual development. Anything they did not achieve earlier, they made up for when marriage outside the family became the custom. The old law established order among human beings. Lucifer was set free 800 or 900 years before Christ, and the inner powers of the soul then began to unfold. The Christ came as the representative of the new order. The external law was given on Sinai, the inner law, grace, is given to those who have been set free by the Christ. That is how humanity progresses—the luciferic principle had to develop more and more in them.

Outer science is to be made free through theosophy, with knowledge deepened to become wisdom. The name Lucifer suggests the principle of independence. This is why Mrs Blavatsky¹⁴² gave that name to her first journal, and we have done the same, to make the principle known. Differences between nations will wear off more and more, and the first sentence in the principles of the Theosophical Society will come into force: to be the core for human brotherhood.¹⁴³ Love among blood relations will be progressively overcome and people will look more for soul relationships. Souls will find one another across vast distances. The further development and transformation of the rational mind will bring a new form of clairvoyance in future. Overcoming sexual love will at first mean isolation. The chela has to be uprooted—the great overcoming of all feelings of relationship—that is the function of the luciferic principle.

Questions and answers

(Questions not recorded)

The Indian caste system is based on knowledge of karma. The clairvoyant guides of the Indian nation foresaw the destined caste of an individual so that each was born into the appropriate caste. As the intellect develops with people marrying outside the family, conscious clairvoyance will develop and by the end of the sixth sub-race people will be organized in moral castes. With the next sub-race, all love between blood relations will vanish. The gods will be deprived of food and withdraw progressively from humanity, moving on to higher stages of evolution. Human beings will be guided by their masters, who have risen from the ranks of humanity, as it were, but have consciously evolved more quickly. These divine guides do not need human love to feed them, and sexual love will thus come to an end.

If the luciferic principle had not come into effect, the earth would gradually have become a cinder, like the moon, dead and desolate. This should not happen, and man himself will prevent it, reshaping the earth. When human beings first appeared, the earth was not as it is today. In Lemuria there were no dead, rigid metals and rocks; everything was flowing, rivers of metals flowed through the mountains, which we can still see quite clearly today. The miners who are in intimate touch with the inner earth know this, which makes them the best spiritualists. Many plants were still animals then, and milk, the food for man, flowed freely. In our infancy we go through this stage again unconsciously. We must, however, return to this form of taking nourishment in a conscious way. This is why it was said: ‘Unless you become as little children.’¹⁴⁴ Milk and a plant-based diet call up occult powers of healing, and future physicians will have to feed themselves in this way, that is, eat all the things that reach out for the sun. Indian physicians immunize themselves against snakebite by letting snakes bite them. They are then able to heal snakebite in others. Our food will be mineral by nature. Physiological initiates already live on a mineral diet. There are different kinds of initiates—those who teach wisdom, and among others those who work on improving the blood of humanity, the physiological initiates. They need not be specially clever in other directions, but their feeling for physiology is highly developed. We should only eat the parts of plants and animals that do not contain their vital energies—not their roots, therefore, nor meat, but fruit and milk and leaves. Anything that grows above ground, thriving in the sun and eaten by cows, is the right food. Minerals that form deposits should not be eaten, that is, no salts, only water. Physiological occultists watch over the blood transition to the next race.

In the last century, since Frederic the Great, we have developed ten times as fast as in the thousand years from Charlemagne to Frederic the Great, and evolution will continue to speed up in this way. The sixth sub-race is developing in Russia. Non-belief is a great obstacle to development.

Mercury is the body of some great spirits, one of which incarnated in Gautama Buddha.¹⁴⁵

In the course of evolution, man will govern his body from the outside, carry it with him like a snail its shell, in a way, work on it and transform it. This is something he is already doing in his sleep today.

• 138. Thales ... Aristotle, see Steiner R. The Riddles of Philosophy (GA 18). Tr. F. C. A. Kölln. New York: Anthroposophic Press 1973.
• 139. Middle high German epic.
• 140. Siegfried (Sigurd), folk hero of early and medieval German mythology. His legend provided the source material for several epics, among them the Vblsungasaga and the Nibelungenlied.
• 141. Genesis 3: 16
• 142. Blavatsky, Helena Petrovna, née Hahn (1831–91), Russian theosophist. Founded the Theosophical Society with Henry Steel Olcott in New York in 1875. Her journal Lucifer first appeared in 1887
• 143. First objective of the Theosophical Society: 4To form a nucleus of the universal brotherhood ofhumanity, without distinction of race, creed, sex, caste or colour? Proceedings of 2nd Annual Congress of the Federation of European Sections of the Theosophical Society, p. 5.
• 144. Mark 10: 14; Matthew 18: 17.
• 145. Steiner R. The Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature (GA 136), lecture given in Helsingfors on 13 April 1912. Tr. unknown. Vancouver: Steiner Book Centre 1981.

The sermon on the mount (Matthew 5) is the most significant revelation of the Christian faith. It is usually thought of as a sermon Jesus gave to the people, speaking from a mountain. But ‘to go up the mountain’ is an ancient key term found in all occult languages. ‘To love’ is another occult key word. ‘The disciple whom the Lord loved’—and ‘Now Jesus loved Martha and her sister and Lazarus’, ‘See how he loved his friend’.⁹⁴ It always has to be realized that the disciple whom the Lord loved was the writer of John's gospel. His name never appears in the gospel, however, not even at the crucifixion. There we read: ‘When Jesus saw his mother and the disciple whom he loved standing there ...’⁹⁵ This term ‘love’ has profound significance. The pupil of a master who has been received and taken most deeply into occult knowledge was called ‘the disciple whom the Lord loved’. To ‘go up the mountain’ means to enter into the deepest mystery and teach words which the disciples will then speak to the people. People do not read the Bible properly but literally skip over the words.

Properly translated, the first verse reads: ‘And seeing the multitudes, he went away and up a mountain and sat down, and his disciples came to him.’ Jesus therefore actually went away from the people and spoke only to his disciples. Jesus Christ always had to speak in two ways. He would speak in parables to the people, and he would explain the occult meaning of the words to his disciples when he was ‘up the mountain’ with them.

Verse 3: ‘Blessed are the souls who are beggars for the spirit, for they will find the realms of the heavens in themselves.’ The words, even the letters, all have deep occult meaning. Our German ich [meaning ‘I’], with the letters I, C, H, contains the initials of Jesus Christ: I-Ch. The great initiates guided the word so that it would be ich, Jesus Christ. Only one nation would be able to find the birth of the name Jesus Christ out of the I—and that is how Christian mysticism developed in Germany. Other words also have profound occult meaning. An example is ‘holy’, to be whole or healthy. To be selig [blessed] is to be full of soul [Seele], finding the content of the soul in oneself. Blessed are those who have the urge, the drive to let the soul come more and more to the spirit. People often say ‘We have to look inside ourselves to find God’, but that is not right. For if we look only inside ourselves we find only whatever there is inside us. We must watch our desire; our individual nature must go beyond itself. This is what the words ‘Know yourself’ mean. The authority given to human beings is to give us a stimulus, not certain knowledge.

Verse 4: ‘Blessed are those who accept suffering, for they will find consolation in themselves.’ Suffering is one of the greatest riddles in the world. The ancient Greeks, an independent, happy people who were greatly attached to earthly existence, with sensual pleasure the breath of life to them, had Silenos the Wise answer, when he was asked what was the best thing for mankind: ‘Miserable race that lives for but one day... The very best is utterly beyond your reach—not to be born, not to be, but to be nothing. The second best things for you is—to die soon.’⁹⁶ On the other hand Aesop said that we learn through suffering.⁹⁷ And Job, having much suffering imposed on him, came to the conclusion: ‘Pain purifies, it takes man to a higher level.’ Why do we leave the theatre feeling contented when we have been listening to a tragedy? The hero overcomes his suffering. There is a connection between man ascending higher and the pain that has to be borne. The soul's suffering and pain are apparent in the physiognomy to one who is able to read it. Man must create an organ that will enable him to bear the pain. Just as the eye was created by light and the ear by sound, so do pain and suffering create organs for themselves. Man bears in him the consolation that comes when he recognizes that suffering can be borne. Man enters into higher development through suffering.

Verse 5: ‘Blessed are those of a gentle spirit, for they will have the earth for their own.’ Two powers are active in the world—on the one hand egotism, and on the other love and compassion. If love is to grow, egotism must wane. Sensual love must develop into a higher love that is of the spirit. This is also expressed in the third sentence in Light on the Path: ‘Before the voice can speak in the presence of the Masters it must have lost the power to wound’.⁹⁸ If our approach to everyone else is a loving one, so that the voice no longer wounds, we are gentle in spirit, which is the meaning of the term in the sermon on the mount. Love is the goal and purpose of earth evolution; it will make the earthly realm its own.

Verse 6: ‘Blessed are those who hunger for justice, for they will have their hunger satisfied out of themselves.’ Here the Christ is presenting the whole significance of the deeper, inmost powers of the human soul to the disciples—to give love to others, not seek love; love will become general if everyone does it himself.

Verse 7: ‘Blessed are the compassionate, for they will gain compassion out of themselves.’ We must enter into the feelings of every individual person, then the compassion we have shown in our doing and giving will shine out to us from the others.

Verse 8: ‘Blessed are those who are pure in heart, for they shall find the power in themselves to see God.’ This is an instruction in mysticism. We must cleanse and purify our hearts. The heart is the eye with which to see God. It is the organ of the future, not the brain. It is to God as unclouded eyes are to the light.

Verse 9: ‘Blessed are the peacemakers, for they will find the power in themselves to be God's children.’ The soul comes from God, and goes through the human being to God. Souls were peaceable and peace is the way by which we return to the divine spirit.

Verse 10: ‘Blessed are those who suffer persecution for the sake of justice, for the realm of heaven is theirs.’ Christ Jesus asks human beings to demand justice of themselves, and justice will quench their thirst. Things demanded on earth and those demanded by heaven are always kept clearly distinct.

Verse 11: ‘Blessed are you if people revile and persecute you for my sake and say evil things about you in a lying way.’ Christianity must not be confused with other religions. In Buddhism it is important to do everything the Buddha taught. It is the same with the teaching Hennes gave in Egypt, Zarathustra in Persia, and so on. The Christ was there in person. The disciples were called on to bear witness—We have heard him speak, have put our fingers in the imprint of the nails. John the evangelist said most about Christ Jesus in his gospel. Christianity must believe in Christ Jesus himself not only his teaching. The logos came down to human I-beings, the word became flesh in a human being and has truly dwelt among us. All are blessed if they believe in the one and only one in whom the logos itself was embodied. Only one was able to say: ‘Blessed are you if people persecute you for my sake.’

Verse 12: ‘Be of good cheer and wholly comforted; it will bear fruit for you in heaven, for that is how they persecuted the prophets.’ This refers to I-human beings inspired by God.

Verse 13: ‘You are the salt of the earth.’ It is salt which gives the earth wisdom.

Someone might refer to the end of chapter 7, verses 28 and 29: ‘And it came to pass, when Jesus had said these things, that the people were appalled at the things he taught, for he spoke with great power and not like the scripture experts.’ One might think, therefore, that Jesus did speak to the people after all. But these verses do not at all relate to the sermon on the mount, which is actually the opposite of the things which in the meantime had caused uproar among the people. The people were appalled at a talk given by Jesus, but this was a completely different one, not the sermon on the mount, and it had caused tumult and uproar among the people. One has to follow the things that happen in the Bible carefully and know how to read the words correctly. Then new insight is gained for many things which one has so far simply passed over when reading.

Questions and Answers

What can be said about the two evildoers who were crucified with Jesus?

We must above all consider that symbolic interpretation does not mean something did not also happen. Some people want to go by the letter, taking Jesus to have been someone who really lived, and cannot believe that there is also a deeper meaning behind it all. Others, however, want to interpret everything in an occult way and cannot believe in the historical reality. The fact of Christianity can only be grasped if it is taken as something real. The secret of human evolution: the Christ between the two criminals, one who repents and one who remains unrepentant. Again we have the balance between egotism and love. Love is based on blood relationship, and self seeking wants to separate people. The Christ wants to balance this out; that is the meaning of the three crosses on Golgotha. The one is the principle of goodness, the other of evil. ‘Truly I say to you, today you'll be with me in paradise.’⁹⁹ Paradise is a key term, meaning that you'll be with me in a place that lies beyond the ordinary day. Before man fell into sin he was in the keeping of the godhead. How can he regain the right to be God's child again? With peacefulness. How does one move away from it? With selfishness!

Do other nations also have the I-CH initials in their word for ‘I’?

This applies only to the German language. The German ich gives power to the soul. The fact that these letters are the initial of the Christ's name should bring the word alive in us. The Christ is with us all days and alive in all languages. The further east we go the richer the language, the further west, the poorer it is, America is therefore the poorest, its vocabulary being most limited. Prayers in the ancient languages lose their power when they are translated into more modern languages. The Latin words of the Lord's Prayer have much more power in them than our own version. The original language of this prayer was Aramaic. People who said it in Aramaic felt its magic powers. We need to gain the right approach again that will allow the power of words to come alive in language again. The four sentences in Light on the Way do not have the same power in English, for instance, as they do in German. These four sentences sound more beautiful in German than in any other language; the German translation is the most beautiful.

Third question could not be heard.

Those earlier naturalists had a great reverence for the Bible. Pastor X. said that Moses either knew just as much as modern scientists do, or he was inspired. Pastor X altogether has a brilliant, fine way of expounding the Bible. Reverence and respect for the Bible came to be lost when biblical criticism developed. But nothing will ever come of biblical criticism. One thing is characteristic of the science of the spirit, and that is its approach to things. And what is this approach? We have our own particular approach to the natural world, but we do not criticize it. With the science of the spirit we seek to understand things in the world of mind and spirit, doing so without bias and with real understanding, and look at everything in life. Understanding is the keynote in the science of the spirit. If one seeks to use the methods of modern science to study the life of mind and spirit, one learns things.

The Bible should be a book we do not approach in a critical mood. If we read it in the right way and without prejudice, we find that we begin to get a feeling for it that we would not have dreamt of before. We then discover profound wisdom where before we put obstacles in our own way. The science of the spirit must provide the key to reading the Bible in the right way. And we shall find that key. Bible criticism will then give way to deep, profound exposition. Modern science deals only with material phenomena, leaving aside the fact that they have arisen from a spiritual process of evolution. The work that needs to be done in the science of the spirit is to investigate the essential nature of the human being and the evolution of man in the universe. The science of the spirit begins where conventional science stops, for modern scientists see only the outer aspect, they want to study the atoms. But the very things which they cannot explain may be found there. Haeckel's work is the truth for someone working in the science of the spirit in so far as it describes external things. But someone working in the science of the spirit wants to look back to the subtle beginnings, using higher, spiritual eyes, and discover the spiritual realities that go hand in hand with external realities. If you observe with the eyes of the spirit and the ears of the spirit, you perceive the principle of the human being that goes beyond anything perceived with the senses.

What we perceive of the outside world depends on the number of sense organs we have. Someone who objects, saying: ‘Only what I can see with my physical eyes does exist,’ has not yet developed his powers of mind and spirit. Every time we gain a new organ we perceive a new world. Eyes and ears of the spirit can be acquired. Anyone with sufficient energy and patience can become an initiate. Anything an initiate sees with eyes of the spirit has to be expressed in images belonging to the physical world. This is what Goethe, who was an initiate, meant when he said: ‘All things transient are but parables.’¹⁰⁰ To find suitable images for great spiritual truths is a process known as ‘imaginative perception’. The science of the spirit thus does not take us away from the material world. Matter is seen as condensed spirit, which is to matter as ice is to water.

The seven days of creation reflect great spiritual realities. Once you have the key to reading the Bible, you can always take it literally. No other document contains the truths of theosophy more perfectly than the Bible. In the science of the spirit the aim is to explain the Bible and offer a way of understanding it without bias. The division of the story of genesis into two¹⁰¹ can be understood if one learns to distinguish the human being who is sexless—this is the spiritual, astral human being. Then a reversal occurred and the sexless spiritual human being became physical and bisexual. This is why there have to be two stories of creation. You often hear it said that the letter kills but the spirit makes alive, with each person meaning his own spirit. Goethe wrote:

So long as you don't have it, this word: ‘Die and become!’ you're but a miserable guest here on this earth.

This ‘die’ has nothing to do with killing the physical body but with giving birth to a new human being out of yourself who will give you the tool you need for the world of the spirit. It is to be a tool of strength. ‘Die and become’ is something we must also say to the letter. Everything has its value in the science of the spirit, even the smallest thing reflects condensed spirit. Anyone who goes against the Bible does not understand it; he is going against the figment of his own deluded imagination. Many people presume to found a religious confession. It is small and indeed immodest then to stop and say: ‘It's glorious how far we have advanced!’¹⁰² The science of the spirit helps us to go more and more deeply into things, lovingly enter into the letter of the word and open up a path for the soul to the divine world.

• 94. John 11: 1-45.
• 95. John 19:26.
• 96. See Nietzsche, Friedrich, Die Geburt der Tragödie aus dem Geiste der Musik (The birth of tragedy out of the spirit of music). Publications from the literary estate 1869-73, Bd 1, S. 62 f., Leipzig 1924.
• 97. Aesop said: paqhmata maqhmota. Fable no. 232, ‘The dog and the cook.’
• 98. Collins, M. Light on the Path. London: The Theosophical Publishing House Ltd. Rudolf Steiner wrote an exegesis on this book in Steiner R. Guidance in Esoteric Training (in GA 245). Tr. C. Davy, O. Barfield. London: Rudolf Steiner Press 1977.
• 99. Luke 23: 43.
• 100. Faust 2, 12
• 101. See also Steiner R. Foundations of Esotericism (GA 93A), lecture of 2 Oct. 1905. Tr. V. & J. Compton-Burnett, London: Rudolf Steiner Press 1982.
• 102. Goethe, Faust 1, 573.

The macrocosm, the great world, is just as much in a state of development as the microcosm, the human being, the small world. Just as the human being must develop his seven principles. These principles represent the totality of the hierarchies.

I. Seraphim, Cherubim, Thrones
II. Kyriotetes, Dynamis, Exusiai
III. Archai, Archangeloi, Angeloi
IV. Son of Man

The line of development of the macrocosmic principles is as follows:

First macrocosmic principle of development = Thrones
Second macrocosmic principle of development = Cherubim
Third macrocosmic principle of development = Seraphim
Fourth macrocosmic principle of development = Christ

or graphically:

In the case of the Earth, the root races are indicated below with 1, 2, 3 and so on. So schematically:

1. polaric root race - repetition of the Saturn principle: thrones
2. hyperborean root race - repetition of the sun principle: cherubim
3. lemurian root race - repetition of the moon principle: seraphim
4. atlantian root race - center of the earth: Christ
5. our root race - further development
6. presentiment of the Jupiter development
7. presentiment of the Venus development

The Christ principle thus continues to develop throughout the Jupiter period and is fully developed only around the middle of the sixth, the Venus epoch.

From the middle of the Atlantean period onward, the Christ principle can only take effect in its first germinal form. In the human being, this occurs through the formation of the first ego germ. The first direct, real influence in our time occurred in the Revelation on Mount Sinai, where the Christ revealed Himself to Moses under the name of Jahve or Jehovah. Then the direct connection of the Christ with the earth happened through the baptism in the Jordan and the three years in the bodies of Jesus of Nazareth. The Christ impulse has thus entered into humanity at the same time as the I-impulse. Christ therefore signifies the macrocosmic I.

The further development of the fifth, sixth and seventh principles on earth can therefore only be possible inwardly, as a kind of presentiment. No higher body than the physical body built up with the fourth macrocosmic principle can be given to man. Only on Jupiter do we receive the fifth and on Venus the sixth body, and so on. Compared to the Greco-Latin period, there is now something like an inner contradiction between spirit, soul and body in man, which will become more and more tangible the further development progresses. Sensitive people in particular can already feel this contradiction today.

Let us now look at the counteraction of the Luciferic spirits from this point of view. The Luciferic spirits originate from a higher hierarchy than that of human beings: the hierarchy of the Angeloi or angels, who, however, did not complete their overall development on the moon, where they underwent their human stage. Therefore, they remain unable to find the connection to the fourth macrocosmic principle in their further development. On the other hand, the Luciferic spirits on the moon have already developed their fourth and fifth principles, so to speak, with presentiments, but still without the macrocosmic fourth principle, without the Christ impulse, which was not yet present.

Let us now take the development of such Luciferic spirits who have attained the fifth principle on the moon. They know nothing beyond the fourth macrocosmic principle, and thus know nothing of the Christ. It is difficult to express in our language. One could say something like this: They turn with derision against the upper gods, who strive for the development of the Christ principle in humanity, and shout to them: You can only give man the fourth principle; but we can give him the fifth principle. That is indeed something higher, which they, just as we are doing in the fifth root race, have brought with them, as if in anticipation. But they lack the macrocosmic fourth principle, the Christ, of whom they know nothing. In a way, they are already precocious, anticipating something, but not in harmony with the cosmos. Normal development therefore presents the Luciferic spirits with something “simpler” that they deem themselves superior to. And there will come a time when, through the power of the higher principles, the fifth or even sixth principle, the Luciferic spirits will have great influence over humanity, which has fallen prey to them.

Can we not already correctly perceive this today in its signs everywhere? In art and science and so on, everywhere we encounter a certain premature higher development, but it seems to lack the inner core of truth, harmony with the eternal.

The leader of those spirits who have developed six principles in this way, who have thus come close to perfection on the moon, is the Antichrist, who can already look confusingly like the Christ.

Today, the majority of humanity has already fallen prey to the influence of the Luciferic spirits. Hence the necessity to now promote that which the human being on earth can only receive inwardly through meditation. Hence the necessity of Theosophy.

At the beginning of our fifth period, that is, at the end of the Greco-Latin period in the thirteenth century, humanity was completely cut off from the Hellenic faculty for a short time. Therefore, a great conference of the wisest people was held at the College of Twelve. The first seven of these were the holy rishis, each of whom had embodied one of the seven Atlantian stages of development. The other four sages embodied the first four sub-races of our time: the eighth the Indian, the ninth the ancient Persian, the tenth the Egyptian-Chaldean, and the eleventh the Greco-Latin; the twelfth took in everything that followed. Then there was a boy among them, a thirteenth, whom they took into their midst and all twelve let their wisdom flow into him in a certain way. The boy's body became completely transparent as a result. He had not eaten for quite some time. He lived only a short time under this powerful influence, but during that time, through what he had absorbed from all of them together, he was able to become the teacher of these twelve about the things they could not grasp individually. In particular, he was able to explain to them the Pauline event in a higher sense through his own insight. He then died and was reborn in the fourteenth century as Christian Rosenkreutz. He then lived for a hundred years and since then has been not only the teacher of the twelve wise men, but of all mankind. His task is to protect humanity against the influence of Lucifer.

These satanic influences are very strong and will grow considerably. But it can rightly be said of them: “The people never sense the devil, even when he has them by the throat.” However, the satanic influence will become more evident in the near future.

Today we will discuss some topics that have played a certain role in our current development of the spiritual movement within Germany. As you know, and as some of you have already experienced, we have discussed the various spiritual truths and insights based on the Gospels. We have talked about what can be said in connection with the Gospel of John in a wide variety of places, and we have also discussed what can be said in connection with the Gospel of Luke. Now, admittedly, not all of you have heard these things. Nor is it intended to speak today in the sense of presupposing something of what has been said there. Rather, it is intended only to mention to you some of the overall field of this spiritual-scientific field, which must be important for everyone.

It has often been mentioned here in Stuttgart that Christianity, and everything connected with it, has made a deep incision in the overall development of humanity and that what is happening around us today, what the human soul can experience today, cannot be properly understood without considering the full significance of the Christ event within our Earth's history. For every single human soul, it is of infinite importance to become acquainted with the significance of this event.

Now you know that this Christ event for humanity is described in four documents, in the so-called four Gospels. You are all familiar with these four documents and have certainly followed them in a variety of ways. These four documents, the Gospel according to Matthew, the Gospel according to Mark, the Gospel according to Luke and the Gospel according to John, have met with the most diverse fates in the course of human development since the founding of Christianity. Great transformations have taken place in the judgment and position of man regarding these four documents. If we ask ourselves first how these four documents appear to today's man, even to today's theologian, the answer is quite obvious. One says to oneself: First of all, we have the three documents of the Gospels of Matthew, Mark and Luke. They at least agree – so the general opinion today – on some points. But the fourth, the Gospel of John, is quite different from these three documents. At first, this Gospel of John makes such an impression on people that they say to themselves: If we take the first three Gospels as historical documents, as descriptions of the life of Christ Jesus, then the fourth document contradicts the first three so fundamentally that we cannot take this fourth as a description that corresponds to the historical facts. Thus, the opinion exists that this fourth document is merely a writing that arose from the confession of a man who was faithfully devoted to the mission of Christ Jesus, a kind of hymn that arose from the heart to express in an enthusiastic way what the narrator had to say. The other three gospels are also called the canonical gospels because they attempt to provide a kind of historical picture and because it is believed that they reflect the historical facts to a certain extent. However, if one wants to look for contradictions that the external mind, bound to physical conditions, seeks, then the first three gospels truly present such contradictions. For should there be no contradictions in the fact that the Gospel of Matthew tells of the birth of Jesus in Bethlehem, tells of the flight to Egypt, of the appearance of the Magi from the Orient, whereas the Gospel of Luke tells of a journey to Bethlehem, but completely omits what is told in the Gospel of Matthew about the Magi, that the flight to Egypt is kept secret and so on? We do not want to go into the details of the three years of Christ Jesus' ministry. We could find contradiction upon contradiction.

Now one could raise the question: How has the development of the judgment about the Gospels actually progressed over the course of Christian times? Was it always the case that people looked at the Gospels and saw contradictions in them above all else? We must be clear about how this development of judgment about the Gospels has taken place. It is not so very long ago that people have had access to the Gospels as they do today. They have only been available to the general public for a short time. Before the invention of the printing press, the Gospels were basically only in the hands of a few people, and truly not of the most ignorant, but of those people who had studied them in the most erudite way, who had made them the subject of their lives. And it is not the case that the further back in time we go, the more and more people said: There are contradictions – but the opposite is true. The further back we go, the more it appears that these contradictions were not perceived, that people had the four gospels next to each other and did not see the contradictions. The whole mood that people had towards the Gospels was quite different in the first Christian centuries. If we wanted to characterize this mood, we would have to say that the people of the first Christian centuries were filled with tremendous reverence for what is described in the Gospels. This whole mood was permeated by looking up to the great figure of Christ Jesus.

So how were the Gospels perceived? How did people perceive the fact that the Gospel of Matthew tells a different story than the Gospel of Luke? They perceived it similarly to how someone today - I have already used the comparison in the various lectures that have been given here and there - photographs a tree from one side. A photograph like this gives a view of the tree. If you went among people with it and wanted to create an impression of the tree based on it, this impression would be highly one-sided. And you could hope to create a more accurate impression of the tree if you photographed it from four sides. Then you would show four pictures of the one tree. These would agree with each other very little, they would be very different. Nevertheless, no one would have the feeling that it could not be that these four photographs were the pictures of a single tree. Everyone would say: I can only get a somewhat complete picture of the tree by having seen it from four sides. That is more or less how people in the early centuries of Christianity felt about the Gospels. They said: the whole great event is described from four sides, and we get a complete picture of it when we really take these four descriptions together and thus, so to speak, get an overall view. But then we must be clear about how these four descriptions from the sides actually relate to each other. The great event is indeed described from four different points of view. If we want to understand what each individual point of view describes, we must first realize the following.

We have before us an enormous individuality, Christ Jesus, an individuality of whom we know from descriptions already given here that he descended from the spiritual world and appeared in Palestine at the beginning of our era. What came to earth as an individuality now appears as a great, all-embracing ideal for every single human being. The individual human being strives upwards, as it were, intuiting that perfection in an individuality that is expressed in the Christ Jesus, and strives towards this ideal. Now, in the beginning, man sees what he can regard as his striving in intellectual, moral and so on. But he sees even more when he enters into what we call the spiritual-scientific movement. There he sees the development into the spiritual world. He knows that man can grow beyond his ordinary self, that he can grow to see into the spiritual world, that he can develop his spiritual senses in order to live up into the spiritual world. That is what man recognizes. In the essay “How to Know Higher Worlds” you have described one side of this upward life, of entering into the spiritual worlds, in which you have described what is called “splitting of the personality”. When a person develops spiritually so that he gradually grows into the spiritual worlds and becomes a seer himself, something similar to a kind of splitting of the personality does indeed occur. Three forces are initially expressed in the personality: thinking, feeling and willing. These three forces are, so to speak, united in the ordinary person; they work together, thinking, feeling and willing. You go out into the meadow, see a flower, that is, you have an idea of the flower; you have thought. You like the flower; you call it beautiful, that is, you have felt. A feeling has connected with thinking. You pluck the flower and take it home, that is, you have desired it. And so the entire outer life of man actually flows. He perceives, thinks, feels and wills, and the three go into each other. Perception gives rise to feeling, feeling to will or abhorrence and the like. When man now develops upward into the higher worlds, develops himself to clairvoyance, to participation in the spiritual worlds, then a splitting of these three forces takes place. In him who has reached a certain level of clairvoyant consciousness, not every thought evokes a feeling, but the thought occurs in isolation, and the feeling can occur in isolation and the will can occur in isolation. And precisely because he is divided into three beings, so to speak, whereas otherwise thinking, feeling and willing are only powers in his soul, man must become all the stronger in his individuality. He must not only then balance three powers, but become master of three beings, of a willing being, of a feeling being, of a thinking being. He must be the leader of a band of these three entities. He must create order; he must rule them, otherwise something evil will happen: the will will pull him in one direction and the intellect in the other, and he will then really be split and no longer find his way. Therefore, man must grow strong within himself, become powerful, so that he can be master in the entities that have become his soul forces. When man therefore develops upwards into the higher worlds, he splits himself, so to speak, into three different entities. When the entities come to meet us from above out of the spiritual worlds and one sees them in their actual entity, which one can only recognize through spiritual vision, then they appear from the outset sharply separated as thinking beings, volitional beings and feeling beings. That is what man develops them into.

This was particularly the case with the great individuality who came to us as the Christ. Therefore, those who first described the Christ said: You cannot describe the Christ by choosing only one point of view; you have to describe him as you first see a thinking, wisdom-filled being, then as you see a willing being, and then as you see a feeling being. He must be described from the point of view of wisdom, from the point of view of will, from the point of view of feeling. That is how one must describe him, people said. And they were especially prepared for this by the whole education that was customary in ancient times. If a person was to be developed at all into the higher worlds - today something different is needed for the first steps of attaining higher knowledge; in ancient times a different approach was taken - when someone was ripe to be led up, so to speak, to be made a citizen of the spiritual worlds, it was said: Well, he is ripe to be led up into the higher worlds. But let us take a closer look at him! Should we particularly develop wisdom or thinking powers or will in him?

In the old secret schools, not all powers were developed equally. Depending on the karma of the person concerned, one person's thinking was developed to the point of clairvoyance, another's feeling to the point of clairaudience, and a third's will to the point of magical power. Therefore, in the old secret schools there were three classes of developed abilities, those pupils who had developed especially the ability to see through illumination, to see the spiritual world with wisdom - these were the people in the mysteries who were asked when one wanted to know how things are in the higher worlds and how they are connected according to law. If we want to use a trivial expression today, we can say that they were the experts of knowledge within the mysteries. Then there was another class of initiates. In these, feeling was particularly developed. In order for this feeling to be particularly developed, they refrained from training in knowledge and will, and developed feeling in itself. When feeling is particularly developed in a person, then, as a result, he becomes a healer, a physician, something that is almost no longer known today. For in ancient times the physician had exerted a spiritual influence proceeding from the spheres of feeling, and had healed the receptive soul by means of a more highly developed feeling than exists today. This was the second class of initiates. They had trained their feeling to the highest willingness to sacrifice, to the surrender of all the powers they had within them. They divided the work among themselves. If someone wanted to know what was wrong with someone, they went to those who had developed the wisdom. They determined what was wrong and what needed to be done. Then came those who could not say what was wrong with the sick person because they had not developed the ability to think; but they came and sacrificed their strength because they had developed the powers of feeling. At the same time, these were the people who also had other functions, who showed their willingness to make sacrifices in the event of accidents or similar occurrences. The third category of initiates were the magicians. These were the ones who had developed the sphere of will. They had to take the external measures. The magicians had developed the powers of will and were able to carry out the task at hand. So there were three types of initiate: initiates of thinking, initiates of feeling, and initiates of willing. And a fourth class or category consisted of those in whom an attempt had been made to develop something of each of the three remaining faculties: something of thinking, something of feeling, and something of willing. Therefore, they did not advance as far as the others in any one sphere, but they showed how, with a certain initiation into the three spheres, things are connected. Thus there were powerful initiates of wisdom, powerful initiates of sacrifice, powerful initiates of magistery, and a fourth category, which had something of each of the first three.

When now the Christ Jesus was to be described, so to speak, from all sides, there were found - this can be explained in more detail another time, today it can only be done in broad strokes - four people who now described the abilities that were naturally united in him from their four points of view. One of them, for example, was particularly initiated into the secrets of thinking. He described the Christ Jesus from the standpoint of the one who could understand him particularly well, an initiate of wisdom. He left out the other sides. Another was an initiate of feeling. He described the Christ Jesus from the standpoint of feeling, as a physician, so to speak, as a healer. A third was an initiate of magisterial power. He described the powers that the Christ could unfold to organize all of humanity. And a fourth was an initiate of the fourth class, in which the powers worked together, working in harmony. He described primarily the human work of Christ Jesus. He did not see the full power of wisdom, of sacrificial service, nor the mighty magic strength of the willpower of Christ Jesus; but he saw how the three powers of thought, feeling and will were harmoniously combined in Christ Jesus. He described the human Christ Jesus.

Thus we have described the Christ Jesus to four initiates. The one who described the Christ Jesus as an initiate of wisdom was the writer of the Gospel of John; the one who described him as an initiate of feeling was the writer of the Gospel of Luke ; the one who described him in terms of magical power, that was the writer of the Gospel of Mark; and the one who described the harmonious synthesis of the lower three human members, that was the writer of the Gospel of Matthew. Thus each described that in Christ Jesus in which he was initiated.

Thus we shall understand that we can gain a complete picture of Christ Jesus through the four Gospels, in that they describe what was particularly close to the four personalities on which they are based. Anyone who has the necessary reverence for such a great individuality as the Christ will say: Precisely because of this I can gain a comprehensive picture, that the writers of the Gospels, each one, gave the best they could give. But that is why it is also necessary that you do not always take what is said in spiritual science in reference to the four Gospels, to the fourth for instance, or the third, or the second, or the first, as if you had the whole truth about Christ Jesus in each such chapter. It could easily have been thought from the various lectures that have been given here and there: Now the Christ Jesus has been described, and at most it would still be interesting to describe him with reference to another gospel. It is not so. One gets only the picture from one side, if one describes the Christ Jesus according to one gospel. We must wait until, in the course of our spiritual movement, the Christ Jesus has been described in connection with all four gospels. Only then will you have all the secrets that can be said about him.

Now we will have to start from a certain one-sided description in order to gather together, so to speak, a picture of Christ Jesus, but in such a way that you really have to keep to what has just been said. You must not go away today from the lecture and say: Well, now we have the truth in these matters - but you must say to yourself: It has now been described from one point of view and the other must be added and must be illuminated with what is said from other points of view.

In the Christ Jesus we actually have a confluence of all previous spiritual currents of humanity and at the same time a rebirth of the same. In the Christ Jesus, all spiritual currents flow together and are reborn, reborn to a higher degree. We could mention many such currents of pre-Christian times that arise from spiritual science in the context of those considerations that tie in with the four Gospels, currents that we see flowing together in the Christ event; but for now we will draw attention to only three currents.

First of all, there is a powerful spiritual current that has been active in Asia since ancient times. This is what we can call Zarathustrianism. A second spiritual current is that which flourished in India and reached a certain high point with the appearance of Gautama Buddha, six hundred years before our era. A third spiritual current is that which found expression in the ancient Hebrew people. So that we have the confluence in Christ Jesus of the ancient Hebrew spiritual current, then that which was realized in Gautama Buddha, and that which was associated with the name Zarathustra. We could mention many more such spiritual currents, but that would make the matter too confusing.

Now, in a certain way, everything that actually happened in Palestine at the beginning of our era comes to light in the four Gospels – if we really understand them correctly. It is not the task of spiritual science to draw from the Gospels what it has to say. Nothing at all of what is said about me is drawn from the Gospels. The only source for the spiritual researcher is what is called the Akasha Chronicle, that which can be observed clairvoyantly. If all the Gospels had been lost due to some catastrophe, everything that is said about the Christ in spiritual science could still be said. It is based on spiritual research. Only afterwards is the result of this spiritual research compared with what is in the Gospels. And that is precisely what gives the Gospels their objective reverence when one sees what is presented in the Gospels. You must never lose sight of this point of view. We are not drawing on the Gospels; therefore what I am going to tell you now is not drawn from the Gospels either. But we can compare it afterwards with what is in the Gospels, and we will find it to be in agreement.

One of the spiritual currents that then flowed into Christianity is the one that reached its peak in the personality that was incarnated in India as Gautama Buddha about six hundred years before our era. What kind of individuality is this? We understand this individuality when we consider the following: Everything that has gradually emerged in the development of humanity is precisely a product that develops and gradually settles in. You would be mistaken if you believed that the abilities of today's human beings have always been there. Today, for example, there is something called the voice of conscience. It has not always existed. We can almost grasp when conscience arose in the course of human development. If you go back to Aeschylus, you will find nothing of a description of conscience in his works. It is only in Euripides that we find a description of conscience. Thus, the Greek consciousness first developed the concept of conscience between these two. What man today calls an inner voice has only just developed. Before that, there was, within humanity, we can say, a kind of clairvoyant consciousness. If a person had done something he should not have done, a picture would appear to him like a vengeful spirit, and it would pursue him. This was what the Greeks called the Furies. He really saw the fruits and the avenging spirits of his evil deeds around him. This phenomenon, which was outside of man, has been drawn into the human soul as the voice of conscience. And so, too, did the other faculties of men come into being only gradually, and it is only short-sightedness on the part of men, who do not see farther than the end of their own noses, so to speak, which outer science amply does, to believe that men have always been as they are today.

Thus, people have not had what we might call the teaching of compassion and love. We have to imagine the teaching of compassion and love in ancient times as being very different from today. Today, people can, so to speak, go within themselves. When this or that happens outside, he can allow the feeling of compassion and love to arise within him, and he knows that this is good. He can find the principles of love and compassion within himself. This was not the case in the past; rather, in the past, it was instilled in people purely by suggestion from those charged with instilling it, and they were told how they should behave. People themselves had to be guided. There were individual leaders and guides for humanity who indicated how people should behave. The guides for humanity dictated what should be done in the way of acts of love and compassion. And those who were the guides in the field of love and compassion were in turn under higher guides and all together under a guide who is called the Bodhisattva of love and compassion. He had the mission to spread the teaching of compassion and love. But this Bodhisattva, who was the leader in terms of compassion and love, was not like an ordinary incarnated human being, in that not his entire being was absorbed in the physical human being. He had, so to speak, a connecting bridge up to the spiritual world.

The Bodhisattva of compassion and love lived only partly in the physical man; for the rest, his spiritual being reached up into the spiritual worlds. There he brought down the impulses he had to instill. If we wanted to describe this spiritually, we would have to say: the clairvoyant saw the image of the person in whom the bodhisattva was partially embodied, and behind him a mighty spiritual-astral figure that rose up into the spiritual worlds and was only partially in the physical body. That was what this bodhisattva was like. This Bodhisattva was the same one who was then reborn as the king's son Gautama Buddha in India, and for this Bodhisattva, so to speak, this was the ascent to a higher dignity. He had earlier, so to speak, allowed himself to be guided from above, had received impulses from the spiritual world and passed them on. But in this incarnation, six hundred years before our era, he was elevated to the dignity of Buddha in the twenty-ninth year of his life. That is to say, in this incarnation he experienced his entire individuality entering the physical body. While he had to remain outside as a bodhisattva with a part of himself in order to build the bridge, it was this progress to the dignity of Buddha that allowed him to be fully incarnated in the body. This enabled him not only to receive the teaching of compassion and love through inspiration, but also to look within himself and receive this teaching as the very voice of his heart. This was the enlightenment of the Buddha at the age of twenty-nine, under the bodhi tree. Then it dawned on him: the teaching of compassion and love, independent of the connections with the spiritual world, as a human soul property, that he could think the teaching of compassion and love, which he pronounced in the eightfold path. And the sermon that followed is the great teaching of compassion and love for the first time from a human breast.

This must happen with every human capacity. At some point in the development of humanity, an ability must first be expressed in an individuality; only then can it gradually develop as a separate ability in people in general. The teaching of compassion and love could only be felt as something that man brings out of himself after it has been brought by an individuality. In Oriental philosophy, this is called “turning the wheel” of dharma, compassion and love. This happened through the full individuality of the Bodhisattva sinking into the king's son Gautama Buddha. From that time on, there are people who can find the teaching of compassion and love within themselves. And it will develop in such a way that more and more people will find the teaching of compassion and love within themselves, and three thousand years after our era, a sufficient number of people will live on earth to develop in their own hearts what Buddha has found. Then the mission of the Buddha in this respect will be fulfilled on earth. For at the time when the Bodhisattva descended to become a Buddha, the dignity of the Bodhisattva was taken over by another. Until then, what we call the Buddha today was a Bodhisattva. The next rank after the Bodhisattva is that of the Buddha. From the Bodhisattva, the ascending being becomes a Buddha.

Oriental philosophy expressed it this way: When the Bodhisattva descended to earth, he handed over the crown of the Bodhisattva to his successor. This successor still lives today as a Bodhisattva. He will only ascend to the dignity of Buddha three thousand years after our present time. This is the one whom Oriental philosophy calls the Maitreya Buddha. This one is a Bodhisattva today and will be the Maitreya Buddha in three thousand years. He has a different mission from Gautama Buddha, which is connected with things that people today cannot yet find within themselves. That is a line of development. So that we can say: That Bodhisattva, who contains within himself the teaching of compassion and love, has indeed advanced to the dignity of a Buddha, and in so doing has given his mission a tremendous impetus. The fact that he was in a human body with his entire being six hundred years before our era earned him the right not to be incarnated in a physical body on earth again. In fact, the incarnation of that time was the last incarnation of this Bodhisattva. He no longer needed to incarnate in a physical body, but only needed to descend to the etheric body. All the following embodiments of the Buddha are therefore not such that he can be seen externally on the physical plane, but such that he can only be seen by those powers that enable people to see the etheric body. In the entire following period, the Buddha therefore only embodied himself in an etheric body. Six hundred years after his presence on earth, Buddha incorporated what he had to bring to humanity into what had been initiated by Christianity. He offered what he had to bring as a sacrifice to the founding of Christianity, so to speak, he let it flow in like a spiritual tributary into the great overall stream. This is the current that reaches its climax in the Buddha. That is the one current.

Another came about in the following way. We can form an idea of it by looking a little at the development of humanity itself. You all know that after the great Atlantic catastrophe, people did not have the same abilities as they do today, but that after the great Atlantic catastrophe they still had remnants of an old, dim clairvoyance. Logical thinking developed only gradually. The culture that we call ancient Indian culture was entirely a culture that emerged from ethereal clairvoyance. The Zarathustra culture was also still one in which people worked with ancient, dimmed clairvoyance, and the Chaldean-Egyptian cultures were not yet cultures in which people thought as they do today. Everything was still inspiration; it was not yet permeated with logic, but everything that came to light in Chaldean astrology and in Hermes wisdom was more or less inspired imagination. The human ability to think logically had not yet developed in these cultures. It was reserved for a completely different current to develop what could be called a logical culture, a culture of thinking. The first post-Atlantean culture was still entirely based on ethereal clairvoyance. The Zarathustra culture was still one of these as well, even if it was no longer as pronounced. Likewise, the Egyptian-Chaldean culture was still based on inspiration. Thought in those days was not yet permeated by logic; it was interwoven with imaginations that are expressed in the astrology of the Chaldeans and in the Hermes wisdom of Egypt in magnificent images.

The post-Atlantean cultures emerged from two streams. Apart from those who went west and populated present-day America, two streams of migrating people poured east under the leadership of their leaders, one in a northerly direction and the other in a southerly direction.

The northern stream, parts of which remained in Europe, penetrated further into Asia. While new cultures were developing and unfolding there, the population of Europe lived through the centuries as if biding its time. Its energies were, as it were, reserved for what was to come. In their essential cultural elements they were influenced by that great initiate who chose this field as his own as far as the Siberian regions and who is called the Scythian initiate. The leaders of the original European culture were inspired by him. This culture was not based on what came into humanity as thinking, but on an ability to absorb an element that was halfway between what could be called recitative-rhythmic language and a kind of singing accompanied by a peculiar music that no longer exists today but was based on an interplay of whistling instruments. It was a peculiar element, the last remnants of which lived in the bards and skalds. Everything that the Greek myths of Apollo and Orpheus tell us has developed from this. In addition, practical skills were developed in Europe through colonization, construction and so on.

The other masses of people migrated under the leadership of the great sun-initiates to Asia. The outpost formed the first post-Atlantean culture under the leadership of the Rishis. Further in Western Asia the most ancient Zarathustra culture developed; but we are not speaking here of the historical Zarathustra. What he brought forth is in some respects opposed to ancient India. The latter was entirely built upon ethereal clairvoyance; Zarathustra turned his gaze to the sun. He saw the spirit of the sun, the “great aura,” Ahura Mazda. Zarathustra was the first to express the peculiarities of northern culture here. All that followed is built upon this.

The other trend that came over, the southern one, formed the basis for the Chaldean-Egyptian culture, which arose from a merging of the one with the other. This can be schematically represented: Indian culture signifies the development of the human etheric body; in Persian culture, the sentient body developed; the Egyptian-Chaldean culture gave the sentient soul; it is essentially an inner culture, going through an inward path. And just as the sentient body and the sentient soul join together, so it is the case for all of humanity. This can be seen particularly in the Egyptian-Chaldean culture. The same will be the case with the consciousness soul and the spirit self. This can only happen through the transition of progressive culture into that region where spirituality has been held back: this can only happen in Europe. There the development towards the intellectual and consciousness soul had still been held back and only developed after the Christ event. It is there that the fusion with the spirit-self qualities will also be able to take place in the future. This can only happen through a spiritual current such as the spiritual-scientific one. This will be brought about by the sixth period of our culture.

While the two currents described were still under the influence of the old, dim clairvoyance, the third current, which merged with the others and prepared the Christ event, was followed by a fourth cultural current, which could be called a logical-intellectual one. To understand each other clearly, you have to realize that all clairvoyance comes about because the etheric body works independently in a certain way, namely the etheric body of the brain. Where the etheric body of the brain and the physical tool of logical thinking are strictly united, clairvoyance cannot come about. Only when the etheric body retains something in order to be independent can clairvoyance come about. When the etheric body of the brain is completely linked to the physical brain, it works out the brain in the finest way; but it also engages in the elaboration of the physical brain and nothing is left over to develop clairvoyance. But it was necessary that precisely this ability, which is connected with brain thinking, with the brain's synthesizing of the world phenomena, should make its appearance in humanity. For this to happen, something had to happen in humanity that can be characterized by saying that it had to be selected from humanity – well, let us take an individuality in whom, so to speak, what was called ancient clairvoyance was least present, whereas the physical tool of the brain was highly developed, chiseled, and carved out. This individuality was able to survey the phenomena of the external physical world in terms of measure, number, order and harmony, to seek unity in the externally manifested phenomena. While all the members of the earlier cultures knew something from the spiritual world through inspiration from within, so to speak, this individuality had to direct its gaze out into the surrounding world of phenomena, had to combine, logically weigh and say to itself: “Out there are the phenomena, everything falls into place in harmony when one sees everything in a large unified picture. That which appears as unity there appeared as unity in the external world, as God behind the phenomena of the physical plane. That was one difference compared to the other views of God. The other views of God said: The idea of God arises from within. But this individuality directed his gaze everywhere, organized the phenomena, looked at the different kingdoms of nature, brought them under one unity, in short, he was the great organizer of the world phenomena according to measure and number, who was chosen from the whole of humanity. This individuality, who was chosen from the whole of humanity, to first survey the external physical world and find the unity in it, was Abraham. Abraham or Abram was the one who was chosen, so to speak, by the spiritual-divine powers to receive this special mission, to convey to humanity the powers bound to the measure and number of external appearances. He emerged from Chaldean culture. Chaldean culture itself had recognized its astrology out of clairvoyance. Abraham, the forefather of arithmetic, emerged to find all this through combination, through the physical brain having undergone a very special process here. Thus a very special mission was entrusted to him.

Now we must bear in mind that the way the mission was to proceed was not to remain with him alone, but was to become the common property of mankind. But since the thinking was bound to the physical brain, how could it become common property? It could only become common property by being transmitted through physical inheritance. That is to say, a people had to come forth from this individuality, in whom this special quality was inherited as long as it was to enter humanity as a mission. A nation had to come forth from it. A nation had to be founded, not just a culture, where something had been taught: what one has received clairvoyantly can be taught. What was now to be received by humanity had to be transmitted to the descendants through physical inheritance, so that it could be realized in all its details. What was to be realized? It should be found through human combination, that order which was first brought into humanity through Abraham. If one looks up at the order of the stars, one can find the order through combination. The wise men of Chaldean astrology have reflected on the thoughts of the gods. Now it was a matter of finding this particular transition to combining, to logically grasping the phenomena, in the external world. Therefore, there had to be an inherited property in the physical human body that resulted from the work of thinking itself, which is spread out in space as order. This is expressed very beautifully when the one who assigns this mission to Abraham says: Your descendants shall be arranged according to the order, according to the number of stars - which the Bible nonsensically translates as: “Your descendants shall be like the sand of the sea.” It means that there should be an order in Abraham's descendants, the descendants should be structured in such a way that there is an image of the stars in the sky. This is also expressed in the twelve sons of Jacob. They are an image of the twelve constellations. This is where the dimensions come in, which are modeled in the sky. In the line of generations there should be an image of the number in the sky. Just as the number is written in the sky, so the order of the number is to be written in the line of generations. This is the profound wisdom contained in these words, which are foolishly translated: “Your descendants shall be as the sand of the sea.”

Thus we see the meaning of Abraham's entire mission. But the symbolism of this mission, which is meant to reflect the secrets of the world, is also expressed in other ways. First of all, we ask ourselves the following: what is meant to be sacrificed, so to speak, is ancient, dimmed clairvoyance. Everything that has been rooted in humanity since the earliest times is to be sacrificed. The innermost conviction in this whole mission is that everything is received as a gift from outside. What is to come into being should come into being through physical descendants. Through them, this mission should enter the world. Abraham must receive this himself as a gift from God. This happens when he is first called upon to sacrifice his son Isaac and then prevented from doing so. What does he actually receive from the hand of God? He receives his whole mission. For if he had really sacrificed Isaac, he would have sacrificed his whole mission. He gets his people back by getting Isaac back. He receives as a gift from the divine order of the world in Isaac what he is actually meant to give to the world. Thus everything that followed Abraham was a gift from God Himself. The last gift of clairvoyance that still existed – you will understand later how the individual gifts of clairvoyance express themselves; each one can be related to one of the constellations – the last gift of clairvoyance to be voluntarily sacrificed is linked to the constellation of Aries. That is why we see the ram in the sacrifice of Isaac. This is a symbolic expression of the sacrifice of the last gift of clairvoyance in exchange for the gift of being able to judge the outer phenomena of the world in terms of number and measure. That is this mission of Abraham.

And how does this mission continue? The last gift of clairvoyance is sacrificed, it must be expelled from this mission, and if it still shows itself as an inheritance, it is, so to speak, not tolerated within the straight line of succession. Joseph shows a relapse. He has his dreams, he has the old gift of clairvoyance. The brothers cast him out. This shows how tightly this entire mission was drawn: Joseph is cast out. He migrates to Egypt to establish the connection that was now necessary, the connection with the other wing of our entire cultural development, with Egyptian culture. Joseph had united within himself that which was general in character within this mission and at the same time remnants of ancient clairvoyance. He brought about a complete revolution in Egypt by correcting the declining Egyptian culture in accordance with his clairvoyant gift. He placed his gift at the service of external institutions. This is the basis of Joseph's cultural mission in Egypt.

And now we see a peculiar spectacle. Now we see that those who were the missionaries for outer thinking in terms of measure and number are no longer on the earlier path, but are seeking the outer connection through Joseph by seeking in return what they could not bring forth from themselves in Egypt. There they go, there they take in — the descendants of Abraham take in what they need in Egypt. That is where they go. What is necessary for the further organization of this mission is given from the outside through the Egyptian initiation, because it cannot be brought forth from within. Moses brings this from the outside and connects Egyptian culture with this special mission of Abraham. And now we see how it is passed on from generation to generation, what is the human comprehension of the outer world, what is the recognition of the outer world in terms of measure, weight and number. A new element has entered. This is transmitted through blood relationship and can only be transmitted in this way, because it is bound to that which must be inherited. This is the second of the currents.

The third stream is the one that connects with Zarathustra, which is what was expressed in ancient Persia and spread to the Near East, as we have already learned in the various lectures. These three streams are what flow together in the Christ Jesus. The individuality that is the Christ Jesus must have had to do with all three currents. They must unite in him. How does that happen? This happens in the following complicated way. First of all, we have to realize that one of the things that was to flow into the general world current took place in India six hundred years before our era. At about the same time, something also happened within the Babylonian-Chaldean culture in that Zarathustra reappeared in ancient Chaldea under the name Zarathos or Nazarathos. There he lived and worked as a great teacher at the same time as some of the chosen teachers and leaders of the ancient Hebrew people were led into Babylonian captivity, because that is also the time when the Jews were led into captivity. There you see how the first contact of the Hebrew people with Zarathos took place at that time and how the Hebrew people, through their members, were under the personal influence of the reborn Zarathustra or Zoroaster. The events took place as described in the Bible. The following happened. At the beginning of our era, there were two sets of parents, both named Joseph and Mary. One of them lived in Nazareth and the other in Bethlehem. The husband of the couple in Bethlehem was descended from the Solomonic line of the House of David. The other couple in Nazareth was descended from the Nathanic line of the House of David. Solomon and Nathan are both sons of David. Both sets of parents have a son. To the Nazareth parents, the Nazareth Jesus child is born, as described in the Gospel of Luke, and to the Bethlehem parents, the Bethlehem Jesus child is born, as described in the Gospel of Matthew. So we have two Jesus children at the beginning of our era.

Let us follow the story of the Bethlehem Jesus Child! How did he actually come into being as a physical child, so to speak? As a physical child, we see in the physical line of descent, which the writer of the Gospel of Matthew traces very beautifully back to Abraham, descended from this line. We have to follow the line from Ur of the Chaldees to the land of Canaan, then to Egypt and back to Canaan again. That would approximately give the line of the Israelite people from Chaldea to Palestine, to Egypt and back again. These were the ancestors of the Bet-lehemitic Jesus-child. And because he carried the blood of these ancestors within him, he went through this journey, so to speak. That individuality, which now wanted to embody itself in this Jesus boy of Bethlehem, quickly passed through the same path, albeit in a shortened form. That individuality had been active as Zarathustra in ancient Chaldea. Thus, at the moment when the Bethlehem Jesus child was born, a spiritual individuality, which exactly imitated the traits of Abraham, came spiritually from Chaldea to Canaan. There it was born into the Bethlehem Jesus child. Then it had to briefly imitate the move to Egypt and later back again, until it settled in Nazareth. There you have the individuality that, so to speak, spiritually went through the whole journey of the people of Israel. You can go through this journey that you have described in the Bible and you will find that it is true. The Bible describes better than any external records. What can be found in the Akasha Chronicle for the clairvoyant eye is confirmed by the Bible: the journey that the Israelite people went through from Chaldea to Canaan, to Egypt and back. And the parallels are wonderful everywhere. Who leads the Jews to Egypt? Joseph's dreams lead them there. Who leads the Bethelehemitic Jesus child to Egypt? Also the dreams of Joseph, his father. These parallels go as far as these details. It is again a special gift of clairvoyance that has remained, that establishes the connection.

So the Jesus child is born in Bethlehem, having received the element that came into humanity through Abraham by inheritance, the individuality of Zarathustra. And those who were connected with Zarathustra in the Chaldean secret schools are now pursuing the path. In the spiritual world, their star leads the way: Zoroaster himself, who is going to be born in Bethlehem. They can follow them, the three magi, they appear in the Bible. They know him, who lives in the Bethelehemitic Jesus child.

This is the one Jesus child, the Bethelehemitic. In the other Jesus child, who was also born in Bethlehem only through a journey, something completely different lives, something that is already announced by the fact that this Jesus child was different in all his qualities from the Bethelehemitic Jesus child. From the very beginning, the Bethlehem Jesus Child showed himself to be an extraordinarily gifted human being beyond all human measure, for he had a powerful individuality within him. He was gifted for everything that humanity had so far conquered in terms of cultural means. He showed himself to be extraordinarily gifted for everything that could be learned from the environment. The Nazarene Jesus Child was not at all gifted for the external things of culture. He had only a deep, deep, emotional inwardness. It was precisely the quality of the soul and mind that was developed in him. But he was not gifted to learn what was externally available in terms of cultural means. He had no inclination for that. He had something that people cannot even imagine in terms of distinguishing good from evil. But what had arisen on earth in the way of culture was foreign to him. It was foreign to him because something had been born in him that had not gone through the whole development of humanity.

We can understand this if we consider the following. In the ancient Lemurian times, what we call the Luciferic influence took place within humanity. Then the Luciferic powers crept into the human being's astral body. As a result, humanity has become what it has become. Now, in those days, the guiding powers of the human being's etheric body had to be held back a little so that it would not be infected by anything that the astral body, which was under Luciferic influence, could give it. Part of the etheric body was withdrawn from the influence of the astral body by the fact that man retained influence only over his etheric body, in so far as he is a thinking and feeling being, but not with regard to everything of a thinking nature. This was, so to speak, withheld and conveyed from the spiritual-divine world from above. Therefore, from the very beginning of their earthly existence, human beings have, so to speak, their individual desires and personal feelings, and they could not have their personal thoughts, nor the expression of personal thoughts, language. Thinking was such that it was guided by a continuous spirituality in all of them. As a result, they all think the same. But even language was at least guided by the folk gods, so that not every person has their own language. That which is expressed in the spirit of language was, with respect to the etheric body, removed from the arbitrariness of the individual personality; it was held back. What was withheld in Lemurian times is related in the Paradise Myth: Man partook of the Tree of Knowledge but not of the Tree of Life; he acquired freedom of will, but what was not given to man at that time was now mysteriously transmitted to this Jesus child, to the Jesus child of Nazareth, whose etheric body it was. There was that which had been withdrawn from humanity in the very beginning, and that prevented the Nazarene Jesus Child from taking an interest in the culture that humanity had acquired. He had something much more original, something that reminded of the time when humanity had not yet fallen into the sin of the arbitrariness of the individual. The author of the Gospel of Luke expresses this by leading the family tree up to Adam. So that in the Nazarene Jesus-child something appears which had sunk in Adam, which had been withdrawn from the Luciferic influence. What mankind was before this Luciferic influence, that was in this Nazarene Jesus-child.

These two Jesus-boys lived side by side. When they were both twelve years old, the following happened: the Zarathustra in the Bethlehem Jesus-boy decided to merge with the Nazarene Jesus-boy. This is hinted at in the Bible in the event known as the loss of the twelve-year-old Jesus, where the parents are amazed to find him again. He was quite different from what he had been before, the Nazarene Jesus-child. Now, all at once, he took an interest in external culture because Zarathustra's individuality was in him. This happened at that moment in time which is described in the Bible as the twelve-year-old Jesus getting lost. Something else had happened as well. At the birth of the Nazarene Jesus Child, that which we can call the later embodiment of the Buddha descended into the astral body. From the time of his birth, the Buddha in his etheric body was connected with this Jesus child of Nazareth at his re-embodiment, so that in the aura of the Jesus child of Nazareth in his astral body we have the Buddha. This is alluded to in a profound way in the Gospel of Luke. The Indian legend tells us that at the time when the royal son Gautama Buddha was born, there was a remarkable sage who was to become the Buddha. His name was Asita. He had learned through his clairvoyant abilities that the Bodhisattva had now been born. He looked at the boy in the royal palace and was full of enthusiasm. He began to weep. “Why are you weeping?” the king asked him. “O king, there is no danger of misfortune. On the contrary, the one who has been born is the Bodhisattva and will become the Buddha. I weep because I, as an old man, will not live to see this Buddha.” Then Asita died. The Bodhisattva became the Buddha. The Buddha descends and unites with the aura of the Nazarene Jesus child, in order to contribute his mite to the great event in Palestine. At the same time, through a karmic connection, the old Asita is reborn. He becomes the old Simeon. And he now sees the Buddha, who had become this from a bodhisattva. What he had not been able to see in India six hundred years before our era, the becoming Buddha, he now saw it when the Buddha floated in the aura of the Nazarene Jesus child, whom he held in his arms, and now he said the beautiful word: “Now, Lord, you let your servant go in peace, for I have seen my master,” the Buddha in the aura of the Jesus child.

Thus we see how the three currents flow together: through the blood, the current of Abraham; through the individuality of the Bethelehemitic Jesus-child, the Zarathustra current; and the third current through the Buddha's etheric body or Nirmanakaya floating down and being seen by the shepherds. Thus we see these three currents flowing together. And how these currents live on within Christianity, and how he who lives in the Nazarene Jesus-child, endowed with the individuality of Zarathustra, carries them forward, can only be described at another time.

It should also be said that after the Zarathustra individuality had passed over into the personality, into the body of the Nazarene Jesus child, that the Bethlehem Jesus child gradually wasted away and soon died.

The important thing is that you understand how this guidance of the Zarathustra individuality into the Jesus child took place. You know that the development of the human being proceeds in such a way that from birth to the age of seven the development of the physical body takes place, from seven to fourteen the development of the etheric body takes place, the special unfolding, and that then the astral body is born. The special I, the egoity, as it was born in man in the Lemurian time, was not at all in the Nazarene Jesus child. If He had developed further without the Zarathustra going over to Him, no I could have been born. He had what had been joined together as the holy three members, as they were before the Fall: physical body, etheric body and astral body, and only then received the gift of the I through Zarathustra. All this joined together in a wonderful way. In the Gospels we have the facts mirrored, which can be found in the Akasha Chronicle.

I have only been able to sketch out a few individual features of the confluence of these great, powerful spiritual currents of the Buddha, Zarathustra and the ancient Hebrew stream in Western Asia, where, at the beginning of our era, Christianity was reborn from these three currents. These are a few lines that we can continue another time.

On this occasion let me once more call attention to the fact that as the German Section of the Theosophical¹ Society we find ourselves in an epoch of importance. What has been said in different lectures with regard to the cycles which run in sevens is no mere figure of speech, but is in harmony with the laws of existence. And having now completed a 7-years' cycle in the life of the German Section we may do well to pause and look into our whole work and endeavour. This work is only possible if the spiritual Movement, in its development, contains in its inner ordering something of the laws of the great cosmic system. The cosmic system runs its course in cycles which can be reckoned according to the number 7; for we reckon 7 planetary conditions and so on.

In a Movement like our own, the number 7 also has a certain part to play, and after 7 years our striving in a sense turns back again to the beginning, for it has in the meantime incorporated in itself what has been achieved; our striving turns back again to its beginning, but at a higher stage. It is only possible to arrive at this by considering how the whole rests upon an inner law.

If you look back a little at the work we have done in these 7 years, you will be able to notice one thing: there has been a certain order and regularity about this work. Of course you cannot take what I have said as being correct to a day, but if you take it in its essentials, you will see that it is true.

In the first years of our work in the German Section we so to speak laid the foundations. What we did in the first four years was to acquire some knowledge of the paths-which lead to the higher worlds, of the great cosmic connections, and of the examination and testing of what is found in the Akashic Record with regard to the secrets of the cosmos. Those members who joined later have found it necessary—and will always do so—to acquire knowledge afterwards of this foundation of our work. This is indispensable for everybody; for it is not sufficient to assimilate only what has happened in the last three years and has enabled the Movement to progress in the right way. If you look back you will see that the last three years have brought about the development of those truths and facts which have been put before you of late, perhaps in a somewhat astonishing form. If you try to establish the connection with what was done in the first four years of our work in the four-fold foundation, as it were, of the whole, you will see that even those great and all-embracing truths which have been impressing you so deeply, have a very close connection with what happened in the first four years. You will be able to convince yourselves of this if you ponder it well. The younger members must bear written upon their hearts the absolute necessity of acquiring for themselves a firm and sure foundation. Wherever the work is being carried on, we are making it more and more possible for those who join later to pick up for themselves what has been accomplished here in the early days. It is really impossible for them to co-operate without this recapitulation; and the Theosophical Movement must be taken seriously in the deepest sense. In this connection we may perhaps speak to-day on a subject that concerns the theosophical attitude of mind and the whole manner of theosophical thought; and we will relate it to the significant time through which we are passing. I mean the question: “What is the right attitude for the theosophist to take with regard to Theosophy itself?”

What is here meant will be clearer if I put the question in another way: “Why is Theosophy taught to-day at all as it is taught? Why is information given about the higher worlds, information that is the result of spiritual research and clairvoyant consciousness? Could one not perhaps proceed in quite a different way?” Let us suppose, e.g., that we were to begin by giving each person certain instructions as to how he can develop those inner faculties which at present are dormant within his soul, so that by means of these instructions it would be possible for him gradually to penetrate into the spiritual worlds himself, without having first been given any of the facts of the higher worlds, as is done to-day.

This was indeed the custom formerly, to a certain extent: it was so before the Theosophical Movement in the modern sense came into being. For a long time it had been said: It is really not of much use for anyone to stand before the world and communicate the results of spiritual investigation. Such communications were accordingly withheld as far as possible, and only certain maxims were given to people as to how they should develop the faculties dormant within their own souls; as a rule people were not told any more than they had gradually come to see for themselves in the higher worlds. The question might now arise: Why is this path not taken to-day? Why are the results of spiritual investigation communicated to men?

This step has not been taken out of any personal preference or from any personal decision: there are good reasons for it. We shall understand it better if we constantly remind ourselves of what it is that Spiritual Science really tells us. It tells us of facts and truths from the realm of the higher super-sensible worlds; it tells us of that which clairvoyant consciousness can discover in these higher worlds.

Now it is of course true that one who hears of such things and is not himself clairvoyant cannot convince himself of the facts as such through his own immediate vision; it is quite true that he receives them and cannot prove them by clairvoyant evidence. That is true; but it would be quite wrong to imagine that the man who is not clairvoyant cannot in any way prove or have insight into the facts which are now being presented. And it would be wrong to assert that one must merely take in faith and on authority what is given out of clairvoyant consciousness. These communications would be in the highest degree imperfect, would lack something essential, if they appealed only to authority and faith. What is being given out in the right way—this has often been emphasised—can be discovered only by clairvoyant consciousness but when it has once been discovered—if only by one person—when it has once been seen and communicated, everyone can understand it by means of unprejudiced reason, that is to say by those faculties which are accessible to him on the physical plane. And it may well be said: Even if no one of those here present ever has the opportunity of proving everything immediately in the most comprehensive sense, everyone could at any rate make this possible if he had the time and the necessary mental faculties (I mean, faculties of the physical plane). Let us even consider such difficult matters as were treated of here in recent lectures, with regard to the incarnations of Zarathustra, such difficulties as, e.g. that Zarathustra's etheric body passed over into Moses²—let us even imagine that such difficult, far-reaching and significant subjects are being dealt with, even then let no one assert that he who knows these things as the result of spiritual research appeals for blind credulity! That is by no means the case. But suppose someone were to come and say: “I for my part am no clairvoyant. But here is someone asserting these things about Zarathustra and his incarnations. I will now lay hold of everything that is at my disposal on the physical plane, everything that history hands down to us, everything that is contained in the stone monuments, or in ancient religious documents, and I will test all these most carefully.” And suppose he were to say further: “Assuming that what is being said is correct, does it tally with the facts that can be externally corroborated?”—Such a person would then investigate thoroughly what can be confirmed by external means, and he would see that the more closely he investigated the more he would find corroboration for what the clairvoyant has set forth. If the word “fear” had any meaning at all in this connection, then one could say that the research of Spiritual Science might perhaps really feel fear of an inexact examination; but it could never fear those who are ready to follow fully and accurately the paths of material investigation. For such people will see that the more closely they pursue their investigations the more corroboration they will find for the facts which the clairvoyant communicates. But for the things that are not so remote or difficult, things which are connected with karma and reincarnation, and the life between death and a new birth—for these one only needs to observe, in an open-minded way, what ordinary life has to offer. And the more this is done, the more will confirmation be found for the facts communicated by the clairvoyant; that is to say, there are possibilities enough of convincing oneself that what is acquired from super-sensible worlds can be confirmed by the outer physical world. This is something which should not be taken lightly, but which we should look upon as an essential fact. We must in our own lives put to the test the facts that only a few can really investigate, we should not. always be repeating the phrase: That must be taken on trust! Accept as little as possible on trust; examine, test and prove all the time! Only be sure that you do it in an open-minded, unprejudiced way. This, then, is the first thing upon which stress must be laid.

But now you will find that a testing of this kind requires great effort, it demands thought and work. It means that one must really set out to find confirmations in the physical world for what is stated out of clairvoyant research. And here we come to a matter of which we shall do well to speak, a matter that is closely connected with our main question. Is it not necessary, is it not even good, for the man of to-day, besides striving (as he certainly should strive) to penetrate into the spiritual world, also to occupy himself at the same time with an energetic cultivation of the ordinary means of knowledge and the ordinary methods of thought? In other words: Does the theosophist not do well to overcome the indolence that is certainly prevalent in the world to-day, and to develop his world of thought in all earnestness, to lay hold of the means by which man can be comprehended even only on the physical plane, and to turn these to his use? Is it not right that he should learn a great deal, and especially learn how to think?

It is indeed very difficult to make clear to the consciousness of the present day what is meant by this. It once happened that someone who wanted to make progress in theosophical knowledge and at the same time to learn how to think the thoughts with greater exactitude, came and asked me to recommend him what to read. I recommended him to study Spinoza's Ethics, so that he would be able to formulate in clear-cut outlines the thoughts that were being given him. Not many weeks afterwards he wrote to me that he could not see why he should study this book; it was rather voluminous and the whole object was simply to prove the existence of God, which he had never doubted; therefore he saw no need to wade through long trains of thought in order to prove the existence of God!

This is an example of just that kind of indolence with which men approach Theosophy or Spiritual Science to-day. They are very soon satisfied when they have come to some belief or other, and they fight shy of the trouble of building it up for themselves, bit by bit, into conceptions which are, admittedly, troublesome to acquire. But for such persons the only possible result is blind faith, whereas you will find that it ceases to be blind faith if you will really school your thinking and not simply want, out of curiosity, to develop those powers which lead to an elementary stage of clairvoyance. I do not, of course, say that this could not run parallel, but we need to train at the same time the physical powers of thought, those faculties of knowledge that have been given to us here on the physical plane; these must be trained too, even if it is irksome, in order that we may be in a position to form clearly defined ideas and clearly defined concepts of what is communicated to us from out of the higher worlds. It is very easy to imagine that it is better to have clairvoyance in the very smallest degree than it is to understand through the reasoning mind ever so many of the facts of the higher worlds. It might easily be said: “I really do not know why I am a member of this Society; we are always being told things about the higher worlds; all that is quite nice, but I would much prefer it if I could catch the merest glimpse of them myself by means of clairvoyant vision.”—I know a very learned theosophist who had an intense longing to get beyond mere learning to direct vision, and he expressed this longing as follows: “If only I could once be able to see even the tip of the tail of one of these elemental beings!” Such a remark is quite understandable. This particular theosophist would never have been ready to give up his knowledge of theosophical truth in exchange; but there might well be someone ready to do so, if he could gain only a small degree of clairvoyant vision. Such a feeling would, however be wrong from every point of view. For we must consider the age in which we live. It is the age which, in the whole evolution of man, is the epoch when conscious thought must be developed, just as in the ancient Indian period a quite different kind of consciousness was evolved, a consciousness that was reminiscent of a dim, shadowy clairvoyance; the powers of the present day have gradually been developing ever since that time. It is only we in this age, who in conjunction with the development of the Spiritual Soul have brought human thinking into the sphere of earth-evolution. For this reason Theosophy must now, at this time, be brought down out of the super-sensible world and must make its appeal to the reasoned thinking of men.

We need to distinguish clearly between two conditions. Firstly: a man may not be much of a thinker, his thinking may indeed be quite primitive and yet he may at the same time be comparatively far advanced as regards vision on the astral plane, and even, up to a certain point, on the devachanic plane; he may be quite advanced in this respect and able to see a great deal. Or again, the other case is possible: A man who knows a great deal about the theosophical truths may yet be able to see nothing at all for himself, may not be in the position, as we were saying, to see even “the tip of the tail” of an elemental being! This is also quite possible. Now let us ask ourselves: What is really the inner connection between these different faculties of the human soul?

Here it must be emphasised that to have something, and to be conscious of what we have, are two distinct things. It is extraordinarily important to grasp this point. You will understand it rightly if the question is put somewhat differently. You were all once clairvoyant, in primeval times everyone was clairvoyant, and there was a time too when men were able to look back into the far, far past. And now you may ask: But how is it that we do not remember our former incarnations if we were once able to look back through the ages? Then you may ask: If we become clairvoyant now, will that help us in the next incarnation to look back?

This fact you must have clearly before you, that the old clairvoyance is of no use for looking back to-day. You once had this clairvoyance. How is it, then, that the majority of people to-day do not remember their former incarnations? This question is of the greatest importance. People do not remember their former incarnations—although in earlier epochs they were clairvoyant to a greater or less degree—because in those times they had not developed the faculties which are the faculties of the self, of the ego. For the development of clairvoyant faculties in the general sense is not the essential point.

Let me make this clear to you by a comparison. Imagine that when you woke up in the morning you could remember nothing about your experiences of the day before.—Now however clairvoyant people may have been in former times, if they did not pay attention to the development of the faculties of the ego, namely, the faculty of thinking, the power of discrimination, which are the special faculties of the human ego on this earth, then the ego was not actively present in the former incarnations, the self-hood was not there! What, then, is there for people to remember? A self-contained ego must be there in the previous incarnation. That is the whole point! So that to-day it is only those people who in their earlier incarnations have worked through the medium of thought, of logic, of discrimination, who can remember those incarnations. Thus however advanced a man is in clairvoyance, if he has not in former incarnations worked through the power of discrimination, of logical thinking, he cannot remember a former incarnation. For he had not at that time set up the signpost as it were, to which his recollection has to go back. So you will see that when one understands Spiritual Science, one cannot too quickly set to work to acquire just these very faculties of genuine thought.

Now perhaps you will say: But when I am clairvoyant I shall already have mastered the faculty of logical thinking. That is not so! Why have the Gods allowed human beings to exist at all? Because it was only in human beings that they could cause faculties to develop which otherwise could not have been developed at all. The power to think, to picture something in thoughts in which there is the quality of discrimination—this faculty can be developed only on this our earth; formerly it did not exist, it could only come about through the fact of the existence of human beings. We might take the following comparison.—Suppose you have a grain of corn—of wheat, let us say. However long you look at it, no wheat will grow out of it. You must put it in the soil and let it grow, you must let the growth-forces work upon it. That which the divine-spiritual Beings had before the formation of man may be compared to the grain of wheat. If this “grain of wheat” was to come to life in the form of thoughts, it had first to be cultivated by human beings on the physical plane. The only possible means of cultivating thoughts on the earth from the higher world is through human incarnations. So that the thoughts of men on the physical plane have a character which is entirely their own and must lead up to what is possible in the higher worlds. It was necessary for the Gods that there should be men on the earth. The Gods allowed men to come into being in order to preserve through them in the form of thought what they had had in the higher worlds. Thus what comes down from the higher worlds would never have taken form in thought, if man had not been able to give it this form. And he who will not think, on the earth, deprives the Gods of what they have reckoned upon, and he cannot accomplish what is his real human task and destiny upon earth. For he can only attain this in an incarnation wherein he really labours at the development of his powers of thought. If this is realised, all the rest follows from it.

That which brings revelations, real facts about the spiritual world, can enter the human soul in manifold ways. It is certainly possible for men to come to clairvoyant vision without being clear thinkers, and indeed this is very frequently the case to-day. The majority of those who become clairvoyant are not clear thinkers. But those who are clear thinkers and those who are not will have very different experiences in the spiritual world. The difference might be expressed thus: What is revealed from out of the higher worlds impresses itself most clearly into those forms of mental perception which we bring to the higher worlds as thoughts. Thoughts are the best vehicle for the revelations.

But if we are not thinkers, the revelations must seek other forms, e.g. a picture. The most usual way for one who is not a thinker to receive revelations is in the form of a sense-image. And you may often hear those who are visionary clairvoyants without being thinkers, describe in sense-images what they have seen. These may have beauty; but we must at the same time be aware that a thinker has a different. subjective experience from a non-thinker. If you have revelations as a non-thinker, the sense-image is there; this or that figure stands before you. It reveals itself out of the spiritual world. Let us say, you see the figure of an angel, or some symbolic form—perhaps a cross, a monstrance, a chalice. This is present in the super-sensible realm and you see it as a finished picture. You say to yourselves that it is reality—but actually it is a picture. New experiences of the spiritual world will present themselves to the subjective consciousness of the thinker in a rather different way. It will not be the same as for the non-thinker. For the thinker, the things will not suddenly be there before him as though they had been shot out of a pistol; they will appear in a different way. Take a non-thinking, visionary clairvoyant and a thinking, visionary clairvoyant. They may both receive the same revelations. Let us take some particular case. The non-thinking clairvoyant sees this or that phenomenon of the spiritual world. The thinking clairvoyant does not see it yet, but only later; and the very moment he sees it, it is taken hold of by his own thought and he can at once discriminate and know whether it is or is not truth. He sees it somewhat later, but when he does see it, it comes to him in such a form that he has already penetrated it with his thoughts, and can tell whether it is illusion or reality; so that in a sense he possesses something before he actually sees it. The revelation comes to him at the same moment as to the non-thinking clairvoyant, but he sees it later. When he sees it, however, it is already penetrated with judgment and thought, and he knows exactly whether it is an hallucination, i.e. whether his own desires are being objectivised, or whether it is objective reality. That is the difference in the subjective experiences of the two clairvoyants. The non-thinking clairvoyant sees the phenomenon at once, the thinking clairvoyant, later. In the ease of the former the picture will remain as it was; all he can do is to describe it. But the thinking clairvoyant will be able to link it up and bring it completely into line with what is present in the ordinary physical world; for the physical world, no less than the phenomenon which he has seen, is a revelation from out of the spiritual world.

From this you will see that if you approach the spiritual world equipped with the instrument of thought, you will be able to bring reliable judgment to bear upon what is presented to you.

But now something else follows. A person might dispute the value of communications from the spiritual world if he has not seen the phenomena for himself. Let us imagine a third person as well as the two mentioned. This third person is not clairvoyant at all but is informed of the results of spiritual investigation in so far as they have been acquired by clairvoyance combined with clear thinking. He looks upon them as reasonable. Yes, they are facts from the spiritual world. The thinking clairvoyant has acquired them, and anyone who has grasped them with his reason possesses them, even if he is not conscious of it. You do not need to be at all clairvoyant, yet you have the full value in yourself of what has been communicated to you.. There is a difference between having something and being conscious that one has it. The relation of a non-clairvoyant theosophist to a clairvoyant theosophist can become clear by thinking of the following.—Imagine that you had been given a legacy, but had not yet heard about it. If this were the case, the legacy would nevertheless have its value for you. Even if you do not hear about it until later, yet you possess it all the same. So it is with whoever learns of the facts of the spiritual world through Spiritual Science. They are his, if he has grasped them in an understanding way; he possesses them and need only wait for the time when he will become conscious of them. The becoming conscious of them, however, is not of equal significance with their possession. This is particularly noticeable after death. Which is of more use—if we may put it thus trivially, to make the meaning clear—which is of more use to man after death: to see something in a visionary way, without thought, or to receive purely theosophical communications without seeing things in a visionary way?

One could easily imagine that visionary sight would be a better preparation for death than merely to hear of the facts of the spiritual world. And yet the truth is that after death, what a man has simply seen in a visionary way is of very little use to him, while on the other hand an actual reality is immediately present, as soon as he becomes conscious of what he has received in spiritual communications, if he has grasped these with his understanding. It is what has been understood that is of value after death, whether it has been seen or not.

Consider the deepest Initiate. Through his clairvoyance he can behold the whole spiritual world! But this will not enhance his significance after death, if he is not able to express these facts in human concepts. All that will help him after death is what he has possessed here on earth in the form of clear concepts of thought. There are the seeds for the life after death. Of course anyone who is a thinker as well as a visionary clairvoyant can turn his visions to good account. But two non-thinking persons, of whom one is clairvoyant and the other merely listens to the results of the clairvoyance—these two will be in exactly the same position after death. There is no difference between them, for what we take into the life after death is what we acquire for ourselves here by means of clear thinking. This springs up like a seed; but not so, what we have merely already seen on earth of the worlds we now enter. What we receive here from the higher worlds is not given to us as a free gift so as to make it easier for us when we leave the physical plane, but in order that we may translate it into the current coin of the earth. What we have thus translated, just so much helps us after death. That is the essential thing.

Thus it is in regard to the life after death. But here on the physical plane too, the case of the visionary clairvoyant is different from that of the thinking clairvoyant. It is interesting and beautiful to see into the spiritual worlds, but none the less there is a difference when the spiritual worlds are beheld merely in a visionary way. Apart from the fact that it is impossible to be secure from illusions—and the only way to avoid illusions is to apply clear thinking to what has been seen—apart from this, let us suppose that a visionary clairvoyant has perceived this or that; then the form in which he perceives it, and which you can discover from his own account of it, is penetrated by elements of the physical plane. Has anyone ever described to you an angel that was not permeated by elements of the physical plane? He had wings. So have the birds. He had a human-shaped body. So has every human being on the physical plane. The things the visionary clairvoyant describes are, it is true, put together in a fashion that is not to be found on the physical plane, but the pictures are nevertheless composed of elements of the physical plane. This is not without justification; but you will see that such a picture has within it something that belongs to the earth. The forms and pictures in your vision that are taken from the physical plane do not belong to the spiritual world, they only give a picture of the spiritual world in the domain of the senses. This I have set forth clearly in my Occult Science, which has now been completed. I have there shown that present-day clairvoyance must indeed be of a pictorial character in its early stages, but that it must not remain there, it must develop to the point where the last remnant of what is earthly in the visions is cast aside. There is of course a certain danger for the clairvoyant when he thus strips off the last remnant of earth. For example, when he sees the angel and then strips off all that is earthly, he is faced with the danger of seeing nothing at all! What is it that can prevent one from losing the vision altogether on entering actually into the spiritual world? The seed that can spring up out of thinking! Thoughts afford the substance whereby what is in the spiritual world may be comprehended. We acquire the power really to live in the spiritual world by comprehending, in our world of the senses, what is no longer permeated by sense-elements and yet is on the physical plane. Thoughts alone fulfil this condition. The only thing we may bring into the spiritual world is thoughts. With regard to a circle, for example, nothing of the chalk drawing of it, but simply and solely our thoughts about a circle. With these thoughts you can ascend into the spiritual worlds. You must bring nothing of the picture with you.

And now I can describe the above-mentioned subjective process more exactly. Let us suppose, for example, that something is seen in the field of spiritual vision, let us say, a monstrance. I will now characterise the two clairvoyants, the merely visionary and the thinking clairvoyant, by supposing that the one sees the monstrance here (a) and the other, the thinking clairvoyant, only sees it here (b)

It is only from this point onwards that he becomes conscious of it. He receives it, however, immediately with thoughts, he penetrates it with thought. But at the moment when the thinking clairvoyant fills his image with thoughts, it becomes indistinct for the visionary clairvoyant. It becomes black and indistinct here at this point (b) and reappears only after some time. Just at the point where thought can unite with the image, it becomes indistinct for the visionary clairvoyant; he is really never in a position to unite thought with it, therefore he never has the experience: ‘I was there with my ego’. This experience can never come to the merely visionary clairvoyant.

All this takes us more intimately into the whole question, and it is exceedingly important to reflect upon it. It leads us to consider the necessity of developing our thinking, and of overcoming the disinclination to acquire an understanding knowledge for ourselves. It is a thousand times better to have grasped the ideas of Spiritual Science with thought first of all, and then—sooner or later, each according to his karma—to be able oneself to ascend into the spiritual worlds; a thousand times better than to have ‘seen’ straight-away and not to have grasped with thought the knowledge that is imparted in the Movement known as the Theosophical. A thousand times better it is indeed, to know Theosophy and to see nothing as yet, than to see something and not be able to penetrate it with thought, for that is how unreliability is introduced.

You can express the matter even more exactly, as follows.—You say: There are at the present time very clear thinkers who can understand the theosophical view of the world in an intellectual way. How is it that it is sometimes just these people who have such difficulty in reaching clairvoyance?—Those who are not clear thinkers find it comparatively easy to become clairvoyant, and they are then apt to feel themselves superior to the thinkers, whilst the latter find it difficult to become clairvoyant at all. Here is the point—distant by a hair's breadth only—where a certain arrogance in disguise begins to assert itself. There is indeed hardly anything that breeds and fosters pride so much as a clairvoyance which has not been illumined with thought, and that is why it is so dangerous, because the clairvoyant does not as a rule consider himself proud at all, but very humble. He has no notion of the pride that consists in undervaluing the activity of thought and laying the chief emphasis on inspirations. It is a terrible form of pride, a masked pride.

The question is really as follows: How is it that for many a thinker—as experience teaches us—it is so exceedingly difficult to come to the point of being clairvoyant? This is connected with an important fact. What we call power of discrimination, power of judgment in man, in other words the logical thinking of the thinker, brings about a definite change in the whole structure of the human brain. Clear thinking causes a change in the physical instrument of the brain. Scientific research knows little of this, but it is a fact that a physical brain that has been used by a thinker has a different appearance from the brain which belongs to a non-thinker. The fact of being clairvoyant does not change it much. The brain of a non-thinker has very complicated convolutions, but that of a clear thinker is comparatively simple, without any special complications. Thinking actually expresses itself in the simplification of the convolutions of the brain. Present-day research knows nothing of this. Clear thinking is thinking that can survey wide vistas, not the thinking that occupies itself with analysis. Hence the greater simplicity of the brain-convolutions of a clear thinker. Whenever scientific research does condescend in any way to test clear thinking in its connection with material conditions, then it very soon appears that scientific research corroborates the statements of Spiritual Science. The examination of the brain of Mendeleeff to whom science owes the exposition of the periodic system of the elements confirms what Spiritual Science says. His brain-convolutions were simpler than usual. Within certain limits he had the power of comprehensive thinking, and physical examination bore out absolutely the truth of what I have said.—I do not mention this as being of any very special value but only by the way.—Thus, as I have said, a change comes about in the instrument, and this change must be brought about by the activity of thought itself. No one is born with all the faculties he will possess later; he may have tendencies in certain directions, but the faculties themselves he must first develop. So it is a fact that changes take place in the brain in the course of a man's life. After a life of thought the instrument of thinking is different from what it was before.

Now the fact is that our etheric body, which for clairvoyant consciousness must be loosened from the physical brain, becomes more closely bound to the brain through the activity of thought. Thinking chains the etheric body firmly to the brain. If through his karma anyone has not yet the forces necessary to loosen it again at the right time, it may be that he cannot get far in clairvoyance in this incarnation; this depends on his karma. Supposing that in a former incarnation his karma had ordained him to be a clear thinker, then at the present time his thinking will not bind his etheric body so strongly to the brain; he will be able to set free his etheric body comparatively easily, and for the very reason that the elements of thought are the best preparation for ascending into the higher worlds—for this very reason he can investigate the secrets of the higher worlds in the most intimate way. Of course he must first set free again the etheric body from the brain. But if with what one may call the fine chiseling of thought the etheric body has become so caught in the physical brain that it is exhausted, then his karma may perhaps make him wait a long time before he can set it free again. When, however, the etheric body does become free, it will mean that he has passed the point of logical thought. Then what he has acquired can never be lost; no one can take it away from him. That is an essential and important fact, because otherwise clairvoyance can often be lost again after it has been acquired. Let me remind you once again that you were all clairvoyant in earlier times. Why is it that you no longer possess the faculty of clairvoyance? It is because in former times you were not bound to the earth's existence, because you were remote, in spiritual worlds; you did not bring the spiritual world down into your faculties; your visionary clairvoyance was based upon the condition of being remote from the physical world.

This must be clear to us. We must inscribe these fine shades of thought upon our minds and souls; we must be clear that the task of a real occult science to-day is to impart those results of spiritual investigation which are permeated with a thinking content, so that one can always clothe the results of spiritual research in such a way as to be comprehensible through thinking to the man who is not clairvoyant. To this end they must first be combined with thought. This is why there is such difficulty with old books which speak of phenomena of the higher worlds. If you take up old books of this kind and approach them with the attitude of modern Spiritual Science, you will find something lacking in them all. These old books may impart wonderful knowledge, but they are not of much use to the man of to-day unless he is himself clairvoyant and knows how to place the knowledge rightly. In the case of modern Spiritual Science, however, anyone who takes pains is able to make something of what it presents, because he can permeate it with the element of thought he acquires on the physical plane. For the same concepts are used to grasp what is in the spiritual world and what is in the physical world. Present-day Natural Science speaks of evolution; so does Spiritual Science. If you have grasped the concept of evolution you can understand what is set forth in Spiritual Science. You can create a concept of karma, because you can create a picture of it in thought. Of course if you simply say, as many theosophists do: “Every spiritual cause has a spiritual effect and this is karma”, you have then no conception of karma. You can see the law of cause and effect in a billiard ball, but that would be no right comparison for karma. But now take an iron ball and throw it into a vessel of water. If the ball is cold the water will remain as it is. But if you make the ball hot and then throw it in, the water will get warm as a result of what has been done to the ball. Here we have something which may be compared with karma; here we have a later event that is the result of an earlier.

It must be quite clear to us that one who permeates the facts of the spiritual world with thought can also impart them in such a way that everyone who has thoughts acquired here on the physical plane can apply these same thoughts to what is imparted from the spiritual worlds. If he does this he can understand it. Everyone ought to keep this in mind. Everyone ought to understand that the important thing is, not the fact that we receive knowledge from the higher worlds, but how we receive it—that we receive it in a way that is suited to our present earthly conditions. We must see to it that we do not receive knowledge from the higher worlds in any other way. It is tempting just to believe what is told us but this is very wrong. If someone is willing just to believe, it is as though he wanted merely to be told that there is a light; whereas he needs the light to light up his room! He must have the light; mere belief is no use. Thus it is important first of all to understand the nature of thorough, conscientious thinking, so that the knowledge of the spiritual world may be received through this channel. The knowledge can only be discovered if one has the power of clairvoyance; but when it has been discovered and investigated, it can be understood by everyone who receives it in the right way.

If one thinks in this way, then all the dangers which are otherwise bound up with what is called the Theosophical Movement, will be, in the main, averted. These very dangers will however immediately arise if people develop clairvoyant powers and do not see to it that their thinking, and more especially their perception and discernment, are enriched at the same time through their own thinking. Many people have the desire just to seize hold of something out of the spiritual world instead of carefully bringing their perceptive thought to bear upon what has after all to be acquired on the physical plane. Even a God cannot comprehend the world in terms of thought unless he incarnates on this physical earth. He can comprehend the world in other forms and ways, but to comprehend it in this form he must incarnate upon the earth. If you reflect upon this it will be clear to you that there are certain dangers connected with the development of faculties within oneself which are then wrongly used. He who develops a certain visionary clairvoyance and uses it wrongly by cutting off all possibility of convincing the world with it, he who remains on the astral plane alone and does not bring his experiences down on to the physical plane, is laying himself open to the danger that an abyss will open between his visions and the physical plane. Let us suppose that someone has had visions of real significance which belong to the astral plane. They may be true visions of reality—for this may happen even with the non-thinking, visionary clairvoyant. But now between him and the real foundations of the physical plane there opens out an abyss. Imagine for a moment that this cloth were the physical plane. The visionary clairvoyant is standing in front of it; he sees his vision. But behind the physical plane is the real spiritual world; the physical plane is Maya. The visionary clairvoyant does not strip away the physical plane; this can be done only by one who makes use of the means of thought. Then only do you penetrate behind the physical plane; only with thinking clairvoyance can you ever understand it. The physical plane is there, but you do not see the spiritual world, the real spiritual world. The abyss opens before you, and the physical plane remains as Maya. And the impossibility of penetrating through the physical plane rests upon the fact that the brain is not capable of eliminating itself. If you have learnt to think rightly, you do not directly use your brain in thinking. Thinking works on the brain, but the activity of thinking does not directly need the brain; it is nonsense to assert that the brain itself thinks.

About 35 years ago I was once walking along the street with a young student who was then well on the way to becoming an out-and-out materialist. He said “When a man thinks, the brain atoms are vibrating; every definite thought has a definite form”—and then he continued to speak of how it is really nonsense to presuppose anything like a soul which can think, for it is the brain which does the thinking.—I said to him: “Yes, but now tell me, why do you tell such fibs? If this is true you cannot say: I think! You must say: my brain thinks, And you must also say: My brain eats, my brain sees the sun! You would then be speaking the truth.” He would soon see then what nonsense he had been carrying about in his head.

So it is not the brain that thinks. It needs no very serious consideration, to get this point clear, unless one is a thorough-going modern materialist. Unless you are a ‘Monist’ in the modern sense of the word, you can easily be clear on this point. The activity of thinking is not primarily dependent on having the brain as its instrument. When thinking becomes pure, the brain is not involved. It only plays a part when a sense-picture is made. If you have a picture of a chalk circle in your mind, then this picture has been formed by the brain, but when you think of a pure circle apart from all sense-qualities, then the circle is itself the active element that gives form to the brain. Now when a man has visionary clairvoyance he remains in his etheric body and does not reach the physical brain. But the abyss can never be bridged by this method. What is there seen clairvoyantly is connected with what is behind the physical plane. He who scorns the path of thought develops powers which, so to speak, do not attain their object, do not really penetrate into the spiritual world. And the consequence is that there is a false relationship between what is continually being developed in his etheric body, and what he really is as man. The relationship is entirely false; his brain is not developed to the level of his clairvoyant faculties. The brain is crude, for the man has made no effort to ennoble it through thinking. It is crude, it has built up a barrier which it cannot penetrate and which hinders him from reaching spiritual reality in his visions. He goes away from reality, instead of coming nearer to it. And every possibility of making a judgment about the spiritual world is taken away. Such a man may certainly be able to see a great deal; but there is never any guarantee that what he sees will correspond with the reality. He alone is capable of judging who can distinguish between mere vision and reality. It is only the power of discrimination that can discriminate, and if this is lacking, mere vision can never be distinguished from reality. But this power of discrimination can be acquired only by effort on the physical plane. Thus one will be for ever hovering about without firm foundations if one scorns the activity of thinking—hard and troublesome as it is.

This is what we must have clearly in our minds. Then it will be impossible for conditions to arise which otherwise arise so easily and may recur again and again, when by developing visionary clairvoyance men build up a dam against the world of reality and live in their dreams—which comes to the same thing as losing one's bearings in the physical world, as being not quite in one's right mind. Mere visionary clairvoyance easily leads to this. One can acquire the power of thoughtful discrimination. by working in the only sphere where this can be developed, namely in the sphere of thinking, on the physical plane. If you despise the acquisition of this thoughtful discrimination, you will stray far from the path of truth. Discrimination is what we need, otherwise we shall bring about all the ills that are necessarily connected with what is called the Theosophical Movement. He who gives himself up to blind belief, who merely accepts without reasoned thought all the communications from the higher worlds on the authority of another, will be doing something that is pleasant and easy, but in itself is fraught with danger. Instead of working the things out for himself and reflecting upon them, he accepts the knowledge of another, he assimilates the things that another person has seen, and refuses to test by means of his own thought what has been communicated. This is the cause of the ills to which the Theosophical Movement is liable—but of course this should not frighten anyone from attaching themselves to it. It may happen that a person, who has blind belief of this kind loses his bearings altogether and can no longer discriminate between what is true and what is untrue. Nothing can breed untruthfulness as effectively as a certain kind of visionary clairvoyance which is not supported and controlled by thought. And on the other hand, such clairvoyance breeds another quality, namely, a certain haughtiness and superiority which can even lead to megalomania. This is all the more dangerous because it is often not noticed. There is very serious danger of coming to think oneself superior because one sees something that another person does not see. And usually there is no idea of how deeply embedded in the soul this self-importance that borders on megalomania can be. It conceals itself in a certain way, especially when the (clairvoyant swears by his own visions with absolute certainty and suffers no one to take exception to them. So we sometimes find people believing the most ridiculous rubbish, just because it has been communicated to them “from the astral plane”. They would never dream of believing such things if they had been told them as matters belonging to the physical plane; but if they are told them “from the astral plane” they believe them with the most slavish credulity. Whoever has freed himself from this habit will not be led astray by this or that swindle or humbug. But people will fall into the trap unless they develop within themselves the impulse to prove and test, instead of accepting and believing without effort or exertion. We must not make it easy for ourselves; we must consider it one of the most sacred tasks of man to reach a right conviction. If we think of it in this light, we shall spare no effort of real work, and we shall not merely listen to sensational communications from the spiritual world. Of communications from the spiritual world we have, so to speak, enough. It is necessary that we should have them, but it is also necessary to acquire the right attitude and the right kind of thinking to receive these things worthily.

This is what I wanted to say to you to-day. I did not want to say it merely as an admonition or a sermon. I wanted to show the whole basis and for this reason it may have been rather difficult to keep pace with it in your thought; but in the methods I use I always try to adhere to what may be rightly looked for in the Theosophical Society. Many people like pious exhortations. I dislike them! I try to present things in such a way that they can clothe themselves in true forms of thought. When things of the physical plane are expounded, as has been done to-day, it does of course often entail hard thinking; for such things are neither as sensational nor as attractive as communications from the higher worlds. They are nevertheless of extraordinary importance. And you will not undervalue their importance if you say to yourselves: If that is really to come to pass which ought to come to pass, namely, that in the course of ensuing incarnations a sufficiently large number of people have a memory of this present incarnation, then provision for this must be made beforehand. Develop, therefore, your power of judgment; then you are candidates for the memory, in your next incarnation, of the present one. See to it that you are able to follow the world with your thoughts. For however much you can see m a visionary way, it will give you no help in remembering back to the present incarnation. And it is the mission of Spiritual Science to prepare the way for what must needs come—namely, that there may be a sufficiently large number of people who out of their own knowledge can look back to this present incarnation. How many come to the point in this incarnation of accompanying their knowledge of Spiritual Science with clairvoyant powers depends on the karma of each individual. There are certainly many sitting here whose karma will not allow them to see the world clairvoyantly in this incarnation. But all those who acquire what is given in true Spiritual Science, clothed as it is in the forms of thought, will reap the fruits of it in the next incarnation; for in this one they will have laid the right foundation. A man may, so to speak, be a clairvoyant without knowing it; and one who studies Spiritual Science in the right way has the insight and can wait until his karma also allows him actually to behold the things for himself.

• 1. In connection with the use of the words ‘Theosophy’, ‘theosophical’, in this text, it will be remembered that from the beginning of the century until the years 1911 or 1912, Dr. Steiner had been able to work as an independent teacher within the framework of the Theosophical Society and was the General Secretary of the German Section. His teaching of the unique nature and position of the Christ was at variance with the tendencies which had come to prevail in that Society and the statements on this subject made by its leaders, and Dr. Steiner's association with it inevitably came to an end. In 1912 the Anthroposophical Society was provisionally founded and its Headquarters established at Dornach in 1913.
• 2. cp. The Alpha and the Omega. Lecture given in Berlin, 25.V.O9; also lectures 4 and 5 of the Course on The Gospel of St. Luke.

In the process of human evolution a certain definite connection exists between the past and the future. Study of this connection sheds a great deal of light upon questions such as: What devolves upon us as men belonging to a particular epoch?

When we were together here some little time ago, many things were said about the past evolution of humanity, and to-day I will add something about the connection between the past and the immediate future. At the end of the lecture yesterday attention was called to a significant sign, telling us as it were from the heavens that humanity needs a spiritual impetus, something like a new impulse for the age. [Mysteries of Cosmic Existence. Comets and the Moon, Stuttgart, 5th March, 1910. See also footnote near end of present lecture, p. 79.] Understanding of how this impulse must work is possible only when we study the last millennia prior to the founding of Christianity in a certain connection with the millennia after it, with the millennia, that is to say, in which we ourselves are living.

There is a law in accordance with which certain happenings are repeated in the process of man's evolution, and we spoke of them in the last lecture-course given here in Stuttgart. [Universe, Earth and Man. Eleven lectures, 4th–16th August, 1908.] Today I want only to emphasise that when reference is made in Spiritual Science to these systematic repetitions in the course of human evolution it must not he imagined that they can be worked up by the intellect; they must be investigated in detail and confirmed by spiritual research. Attempts to construct new repetitions according to the pattern of others can lead one very far astray. There is, however, one repetition which does, in fact, resemble another, the form it takes being that happenings of crucial importance before the founding of Christianity come to pass again afterwards in a certain way.

The last three millennia prior to the founding of Christianity belong to an epoch in the history of human evolution called the Dark Age, the lesser Dark Age—Kali Yuga. Kali Yuga began in the year 3101 B.C. With it is connected everything we recognise nowadays as the great achievements of humanity, as the fundamental characteristics of present-day culture. Before this Dark Age, before Kali Yuga, all human thinking, all the powers of the human soul, were in a certain respect differently organised. The year 3101 B.C. is an approximate date, for in the process of development qualities of one kind passed over gradually into others; but before that time the last vestiges of ancient clairvoyance were still present. In the course of evolution the sequence of the ages is: Krita Yuga, Treta Yuga, Dvapara Yuga, Kali Yuga. It is the last that is of particular interest to us to-day. The earlier ages take us back to old Atlantis. In very ancient times, vestiges of the ancient clairvoyance still survived and prior to the Dark Age man was directly conscious of the presence of a spiritual world because he was able to gaze into it. But this consciousness of the spiritual world withdrew more and more from man's vision and speaking generally we can say that the development then begins of those faculties of soul which on the one hand confine his power of judgment to the sense-perceptible world, while, on the other, they promote his self-consciousness; all these powers begin to operate in Kali Yuga. And whereas during this age man was not in a position to look into the spiritual worlds, the firm centre we call the knowledge of self-consciousness developed all the more strongly within him. But do not imagine that even now this knowledge of self-consciousness is already highly developed; it has yet to reach many further stages. But it could never have been experienced by man if there had not been this “Dark Age”.

Thus during the three millennia prior to the founding of Christianity man was losing his connection with the spiritual world to an increasing extent and indeed had no direct perception of that connection.

On the occasion of my last visit here we heard how, at the conclusion of the first millennium of Kali Yuga, a kind of substitute was given for vision of the spiritual worlds. This substitute was made possible through the fact that a particular individual—Abraham—was chosen out because the special organisation of his physical brain enabled him to have consciousness of the spiritual world without the old faculties. That is why in Spiritual Science we call the first millennium of Kali Yuga the Abraham-epoch; it was the epoch when man did, it is true, lose the direct vision of the spiritual worlds, but when there unfolded in him something like a consciousness of the Divine which gradually made its way more and more deeply into his ego, with the result that he came to conceive of the Deity as related to human ego-consciousness. In the first millennium of Kali Yuga—which at its conclusion we can call the Abraham-epoch—the Deity is revealed as the World-Ego.

This Abraham-epoch was followed by the Moses-epoch, when the God Jahve, the World-Ego, was no longer revealed in the form of a mysterious guidance of human destinies, as a God of a single people; in the Moses-epoch this Deity was revealed, as we know, in the burning bush, as the God of the Elements. And it was a great advance when, through the teachings of Moses, the World-Ego as the Deity was experienced in such a way that men realised: the Elements of manifested existence, all that is seen with physical eyes—lightning, thunder, and so on—are emanations, deeds of the World-Ego, ultimately of the one World-Ego. We must, however, clearly understand in what way this denoted an advance.

Before the Abraham-epoch and before Kali Yuga, we find that through the direct vision of the spiritual worlds made possible by the remains of the old clairvoyance, men beheld the spiritual, as indeed was the case in all these ancient times. We should have to go infinitely far back to find anything else. Men actually beheld the spiritual during Dvapara Yuga, Treta Yuga, Krita Yuga, beheld it as a multiplicity of Beings. You know that when we rise into the spiritual worlds we find there the Hierarchies of spiritual Beings. They, naturally, are under a unified guidance, but this was beyond the grasp of consciousness in those ancient times. Men beheld the individual members of the Hierarchies, a multiplicity of Divine Beings. To grasp them as a unity was possible only for the Initiates. But now the World-Ego, grasped for the first time by man himself with the physical instrument of the brain—a faculty that had developed in a specially marked way in Abraham—confronted him, and he conceived the World-Ego as manifesting in the different kingdoms of Nature, in the Elements.

A further advance was made in the last millennium before the founding of Christianity, in the Solomon-epoch. Thus the three millennia before the founding of Christianity can be distinguished by calling the first millennium by the name of the individuality who appears and then works on into the second: the Abraham-epoch. From the beginning of Kali Yuga until Abraham men are being prepared to recognise the One God behind the manifestations of Nature. This possibility begins with Abraham. In the Moses-epoch the One God becomes the ruler of the manifestations of Nature and is sought for behind them. All this is then intensified in the Solomon-epoch, and we are led through this last epoch to that point in evolution where the same Divine Being whom the Abraham-epoch and the Moses-epoch, too, beheld in Jahve, where the same Divine Being takes on human form.

In contemplating this subject from the spiritual-scientific point of view it must be firmly realised that in this respect the Gospels are right: Christ may not be distinguished from Jahve otherwise than that the light of the sun reflected by the moon is to be distinguished from the direct light of the sun. Where is the light that floods a bright moonlit night? It is actual sunlight, only it is reflected back to us from the moon. So we can have this sunlight directly by day or rayed back by the moon on bright moonlit nights. What manifests thus in space also manifests in the following way: what was finally to appear in Christ as a Spirit-Sun was revealed beforehand in reflection. Jahve is the reflection which precedes Christ in time. Just as the moonlight reflects the sunlight, so was the Christ Being reflected for Abraham, Moses, Solomon. It was always the same Being. Then He Himself appeared as the Christ-Sun at the time of the founding of Christianity. The preparation for this great event was made in the Abraham-epoch, in the Moses-epoch, in the Solomon-epoch.

A repetition of these three pre-Christian ages takes place in the Christian era, but now in reverse order. The essential and fundamental trend of the Solomon-epoch is repeated in the first thousand years after Christ, in that the spirit of Solomon lives and is active as an impulse in the most outstanding minds of the first Christian millennium. And fundamentally speaking it was the wisdom of Solomon through which men endeavoured to grasp the nature and essence of the Christ Event. Then, following the Solomon-epoch, came the era that can be called the revival of the Moses-epoch ... and in the second millennium after Christ the best minds of this era are permeated by the spirit of Moses. The spirit of Moses does indeed come to life again in a new form. In the pre-Christian age the spirit of Moses had been directed towards the outer world of physical Nature in order to find the Divine World-Ego as Jahve, the World-Ego manifesting in lightning and thunder, in the great revelation from the Elements of laws for men. Whereas the World-Ego streams into Moses from outside, is revealed from outside, in the second millennium after Christ the same Divine Being announces Himself within the soul. The experience which came to Moses as an outer happening when he withdrew from his people in order to receive the Decalogue this significant happening is repeated in the second Christian millennium in the form of a mighty revelation from within man.

Repetitions do not take the same form but what comes later manifests as a kind of polarity. It was from the Elements, from outer Nature, that the God revealed Himself to Moses; in the second millennium after Christ He reveals Himself from the deepest foundations of the human soul. And how could this be presented to us more impressively than in the story of a great, supremely gifted man of whose preaching it was said that he proclaimed mighty truths from the very depths of his soul! It can be taken for granted that this man was steeped through and through in what can be called Christian mysticism. Then, to the place where he is preaching comes a seemingly unimportant layman who at first listens to the sermons but then turns out to be one who need not be considered a layman but can become the instructor of the preacher—Tauler—and induces him, despite his renown, to suspend his sermons for a time because he does not feel inwardly imbued with what is living in the layman. And when Tauler, after having received the inspiration, ascends the pulpit again, the overwhelmingly powerful impression made by his sermon is described symbolically by saying that many of his listeners fell down as if dead—meaning that everything of a lower nature in them was killed.

This was a revelation of the World-Ego from within—working from within with a power as great as that of the revelation from the Elements to Moses in the second millennium before Christ. Thus we see a revival of the Moses-epoch inasmuch as the spirit of Moses illumined and imbued with life the whole of Christian mysticism, from Meister Eckhart down to the later Christian mystics. Verily the spirit of Moses was alive in the souls of the Christian mystics! This was in the second millennium after Christ when there was a revival of the whole character of the Moses-epoch. Just as in the first millennium of the Christian era the repetition of the Solomon-epoch was responsible for bringing to expression the inner content of the Christian mysteries—for example, the Christian teaching concerning the Hierarchies, the detailed wisdom concerning the higher worlds—so was the second Moses-epoch particularly responsible for the essential character of German mysticism: a deep, mystical consciousness of the One God who can be awakened and resurrected within the human soul. And the influence of this Moses-epoch has persisted in all the endeavours made since that time to fathom the nature of the World-Ego, the Undivided Godhead.

But the course of the evolution of humanity is such that from our time onwards a renaissance of the Abraham-epoch will take place as we pass slowly into the third millennium. In pre-Christian times the sequence is: Abraham-epoch, Moses-epoch, Solomon-epoch; in the Christian era the order is reversed: Solomon-epoch, Moses-epoch, Abraham-epoch. We are moving towards the Abraham-epoch, and this will inevitably bring momentous consequences in its train.

Let us recall what was of essential significance in the pre-Christian Abraham-epoch. It was the fact that the old clairvoyance had disappeared, that there had been bestowed upon man a consciousness of the Divine closely bound up with human faculties. Everything that humanity could acquire from this brain-bound consciousness of the Divine had by now been gradually exhausted and there is very little left to be gained through these faculties. But on the other hand, in the new Abraham-epoch exactly the opposite path is taken—the path Which leads humanity away from vision confined to the physical and material, away from intellectual inferences based upon material data. We are moving along the path leading into the regions where men once dwelt in times before the Abraham-epoch. It is the path that will make states of natural clairvoyance possible for man, states in which natural clairvoyant forces will be in active operation.

During Kali Yuga itself, Initiation alone could lead into the spiritual worlds in the right way. Initiation does, of course, lead to higher stages that will be accessible to men only in the very far distant future; but the first signs of a natural faculty of clairvoyance will become evident fairly soon, as the renewal of the Abraham-epoch approaches.

Thus, after men have acquired ego-consciousness, after they have come to know the ego as a firm inner centre, they are led out of themselves again in order to be able to look with an even deeper vision into the spiritual worlds. The ending of Kali Yuga has to do with this also. Having lasted for five thousand years, Kali Yuga ended in A.D. 1899. This was a year of crucial importance for the evolution of humanity. Naturally, it is again an approximate date, for things happen gradually. But just as the year 3101 B.C. can be indicated as a point of time when humanity was led down from the stage of the old clairvoyance to physical vision and intellectuality, so the year 1899 is the time when humanity received an impetus towards the first beginnings of a future clairvoyance. And it is the lot of mankind, already in this twentieth century before the next millennium—indeed for a few individuals in the first half of this century—to develop the first rudiments of a new faculty of clairvoyance that quite certainly will appear if men prove capable of understanding it. It must, however, be realised that there are two possibilities. It belongs to the very essence of the human soul that natural faculties of clairvoyance will arise in the future in a few people during the first half of the twentieth century and in more and more human beings during the next two thousand five hundred years, until finally there will be a sufficient number who, if they so desire, will have the new, natural clairvoyance. A distinction must, of course, be made between cultivated and natural clairvoyance.

But there are two possibilities. The one is that although men have indeed the aptitude for this clairvoyance, materialism may triumph in the next decades and humanity sink in its morass. True, even then there will be individuals here and there who assert that they see in the physical man something like a second man; but if materialistic consciousness gets to the point of declaring Spiritual Science to be sheer craziness and stamping out all consciousness of the spiritual world, then these incipient faculties will not be understood. It will depend upon humanity itself whether what will then take place turns out to be for the good or ill, because what ought to come about might pass unnoticed.

Or the other situation is possible, where Spiritual Science is not trampled underfoot. Then men will understand how to cultivate such faculties not only in the secret schools of Initiation but also to foster them when, towards the middle of this century, they appear like delicate buds of the life of soul in individuals here and there. They will say, as if from a power that has awakened within them: I see as a reality something that is described in Anthroposophy as the second man within the physical man. But still other faculties will appear—for example, a faculty that a man will notice in himself. After he has performed some deed, there will appear before his soul a kind of dream-picture which he will know to be connected in some way with what he has done. And from Spiritual Science he will realise: When an after-image of my deed appears in this way, although it is essentially different from the deed itself, it reveals to me what the karmic effect of my deed will be in the future.

This understanding of karma will develop in certain individuals during the middle of our century. The explanation is that Kali Yuga has run its course and that from epoch to epoch new faculties appear in men. But if no understanding is developed, if this particular faculty is stamped out, if those who speak about faculties of this kind are put away as if they were insane, disaster is inevitable and humanity will sink in the morass of materialism. Everything will depend upon whether understanding is awakened for Spiritual Science, or whether Ahriman will succeed in suppressing its intentions. Then, of course, those who are choking in materialism may say scornfully: They were fine prophets who stated that a second man will be seen beside the physical man! Nothing will be apparent if the faculties for seeing it are crushed out. But even if these faculties do not become evident in the middle of the twentieth century, this will be no proof that the rudiments of them are not within man, but only that the seed of the young buds has been crushed. The faculties that have been described to-day exist and can be developed, provided only that mankind is willing.

This stage of evolution therefore lies immediately ahead of us. We are, as it were, retracing the path of development. In Abraham, consciousness of the Divine was brought down into the brain; in passing into a new Abraham-epoch, consciousness of the Divine will in turn be brought out of the brain, and during the next two thousand five hundred years we shall find more and more human beings who possess knowledge of the great spiritual teachings of the cosmic secrets yielded by the mysteries of Initiation. Just as the spirit of Moses prevailed in the epoch that is now over, so in our time the spirit of Abraham begins to prevail, in order that after men have been led to consciousness of the Divine in the material world, they may now be led out of and beyond it. For it is an eternal cosmic law that each individuality has to perform a particular deed more than once, periodically—twice at all events, the one as the antithesis of the other. What Abraham brought down for men into the physical consciousness he will bear upwards again for them into the spiritual world.

Thus it is obvious that we are living at a vitally important time and that to disseminate Spiritual Science to-day is not a matter of preference but something that is demanded by our age. To prepare mankind for great moments in the process of evolution is among the tasks of spiritual investigation. Spiritual Science exists in order that men may know what it is they are seeing. Anyone who is true to his age cannot but be mindful of the fact that spirit-knowledge must be brought into the world to prevent what is coming from passing by humanity unnoticed.

These things are connected with others. In certain other respects everything is renewed in similar repetitions. A time is approaching when more and more of what existed in pre-Christian centuries will be renewed for humanity, but everything will now be steeped in what men have been able to acquire through the mighty Christ Event. We have heard that the great impulse experienced by Moses through the vision of the burning thorn bush and lightning on Sinai was experienced again inwardly, in its Christianised form. For men such as Tauler and Eckhart knew with all certainty that when there dawned within them the power known to Moses as Jahve, that power was the Christ, no longer the reflected Christ but the Christ Himself, arising from the depth of the heart. What had been experienced by Moses was experienced by the Christian mystics in a Christianised form, in a form changed through the Christ Impulse. And what was experienced in the pre-Christian age of Abraham—that, too, will be experienced in a new and different form. And what will this be? All things, all events that come about normally in the evolution of humanity cast their lights in advance (instead of the trivial saying, “cast their shadows”, I prefer to say, “cast their lights”). Thus in certain respects a light indicative of future happenings was cast in advance by the event of Damascus, the conversion of Saul into Paul.

Let us be clear what this signified for Paul. Up to then he had acquired a thorough knowledge of the Hebraic secret doctrines. From these teachings he knew that some day an Individuality would descend to the earth, representing to humanity the One who conquers death. He knew: an Individuality will appear in the flesh, showing through his life that the spirit triumphs over death so completely that for this Individuality in his earthly incarnation death has no more significance than any other physical happening. Paul knew this. And he knew something else as well from the ancient Hebraic teachings, namely that when the Christ, the Messiah who was to come, had lived in the flesh, when He had resurrected and had won the victory over death, the spiritual sphere of the earth would be transformed and clairvoyance would undergo a change. Whereas before then a clairvoyant would not have seen the Christ Being in the spiritual atmosphere of the earth, but only when he looked upwards to the Sun Spirit, Paul knew that through the Christ Impulse there would take place in earth-existence a change signifying that, having gained the victory over death the Christ would be found by clairvoyant vision in the sphere of the earth. When, therefore, a man was clairvoyant, he would behold the Christ in the earth-sphere as the living spirit of the earth. But that of which Paul, while he was still Saul, could not be convinced was that the One who had lived in Palestine, had died on the Cross and was said by his disciples to have been resurrected, was indeed the One to whom the ancient Hebraic doctrines referred.

The salient point is that Paul had not been convinced by what he had seen physically of the things narrated in the Gospels. Conviction that the Christ was the predicted Messiah first came to him when the light cast in advance revealed itself to him, when as though by Grace from above he became clairvoyant and, finding Christ in the sphere of the earth, was compelled to say to himself: He has been here in very truth and has risen! It was because Paul himself had beheld Christ in the spiritual sphere of the earth that he knew: Now He is here! And from that moment he was convinced regarding Christ Jesus.

The essence of what happened at Damascus, therefore, was that Paul had discovered Christ Jesus clairvoyantly in the sphere of the earth. Thus, if he had not, for example, heard tell of the deeds of Christ in Palestine, if he had not himself actually heard the stories told in the Gospels but had lived somewhat later, he might have experienced the Christ Event of Damascus only later: but even so he would have arrived at the same conviction. For this event revealed to him the reality of Christ's presence! He knew: He who is now revealed in the sphere of the earth is the One of whom the ancient Hebraic secret doctrine tells.

The Christ Event is not confined to one point of time only. In the case of Paul it came very early, in order that through him Christianity might pursue its course.

Now, as long as Kali Yuga lasted—this was until the year 1899—the evolution of humanity had not reached the stage at which Paul's experience could be repeated without more ado; human faculties were not mature enough for that. Hence there was one who experienced it through Grace; and others, too, experienced similar events through Grace. But we are living now in the age when there is to be a revolutionary change: the first rudiments of natural clairvoyance are developing. We are passing into the Abraham-epoch and are being led out into the spiritual world. This means that it will be possible for a certain number of human beings, and more and more in the next two thousand five hundred years, to experience a repetition of the event of Damascus. The great and momentous feature of the coming era will be that many human beings will experience this event. The Christ, now to be found in the spiritual sphere of the earth, will be perceptible to those faculties which, as we have said, will make their appearance. When men become able to see the etheric body, they will learn to see the etheric body of Christ Jesus, as did Paul. This is what is beginning as the characteristic trait of a new age, and between the years 1930-40-45 it will already become evident in the first forerunners of human beings possessed of these faculties. If men are alert they will experience this event of Damascus through direct spiritual vision and therewith clarity and truth concerning the Christ Event. A remarkable parallelism of happenings will come about.

During the next two decades men will be more and more inclined to abandon the texts of the Gospels because they will no longer understand them. Superficial scholars are everywhere at pains to “prove” that the Gospels are not historical records, that there can be no question of any historical Christ. The historical documents will lose their value and the number of people who deny Christ Jesus will steadily increase. Men who may still believe that these events can be substantiated by history are short-sighted. Those who mean well by Christianity will not reject understanding of the spiritual proof of the existence of Christ Jesus, for this spiritual proof will be provided through the cultivation of the faculties which enable men to behold the Christ as a real Presence in His etheric body. Those who place reliance only on documents may call themselves good Christians, but in point of fact they are destroying Christianity; however vociferously they proclaim the knowledge they have gleaned about Christianity from documentary records, they are destroying it because they are rejecting a spiritual teaching through which, in actual vision, the Christ will become a reality for men in our century.

When the Christian era began, men had been descending into the Dark Age for more than three thousand years, had been thrown back upon the faculties of their outer senses. At that time Christ could not have revealed Himself to the faculties necessary for the evolution of humanity in any other way than through physical incarnation. Because man's physical faculties had then reached the peak of their development, Christ was obliged to appear in a physical body. But no progress at all would be possible unless with higher faculties men were able to discover Christ as a reality in the higher worlds. Just as Christ had once to be discovered with purely physical faculties, men will find him with the newly developed faculties in that world where etheric bodies alone are to be seen. There can be no second physical incarnation of Christ. He came once in a physical body of flesh because it was at one period only that human faculties were dependent upon His presence in such a body. But now, with the higher faculties, men will be able to perceive the etheric body of Christ as an even greater reality.

The momentous event in store for us can be called: the Reappearance of Christ Jesus ... a gradual reappearance, to begin with for a few and then for more and more human beings. It is an event that has significance not only for those who will then still be incarnated in bodies of flesh. A number of human beings living to-day will still be in incarnation at the time of the Christ Event ... they will experience it in the way that has been described. Others will have passed through the gate of death. As we once heard in a lecture here, [This reference is to a lecture given 14th November, 1909: The Tasks and Aims of Spiritual Science.] the Event of Golgotha was an event that affected not only the physical world; its influences reached into all the spiritual worlds. Christ's descent into the underworld was an actual fact and the effects of the Christ Event that is to take place in our century will also work—though not in the same form as on earth—into the world in which man lives between death and rebirth.

But there is one essential. The faculties by means of which men will be able, between death and rebirth, to behold the Christ Event, cannot be acquired in that world; they must be acquired on the physical plane and carried from there into the life between death and a new birth. There are faculties which must be acquired on the earth, for we have not been placed on the physical earth for nothing. It is an error to believe that there is no purpose in living on the earth. Faculties have to be acquired there that can be acquired in no other world—they are the faculties for understanding the Christ Event and the events that will follow it. Those human beings who now develop these faculties on the earth through the teachings of Spiritual Science will carry them through the gate of death. It is not through Initiation only, but through a clear-minded acceptance of spiritual-scientific knowledge, that the faculties are acquired which make it possible also to be aware of the Christ Event in the spiritual world between death and a new birth. But those who turn deaf ears to this knowledge must wait until a later incarnation to acquire the faculties that must be acquired here on earth in order that the Christ Event may be experienced in yonder world. Therefore let nobody imagine that the announcement of the Christ Event—an event which the teachings of Spiritual Science alone can make intelligible—will bear no fruit for him if he has already passed through the gate of death. It will indeed bear fruit.

Obviously, therefore, spiritual research prepares the way for a new Christ Event. But those who receive into themselves the essence of the teaching of the spirit as part of their whole life of soul, as a quickening, vital force, must then grow on to a spiritual understanding of these things, realising that through Spiritual Science they must learn to understand our newly dawning age thoroughly and fundamentally. We must come to realise that in the future the most important events must be sought, not on the physical plane but outside and beyond it, just as Christ must be sought in the spiritual world when He appears in His etheric form.

What has here been said will be repeated again and again in the coming decades. But there will be people who misunderstand it and who will say: So Christ is to come again! Because this view will be tinged with the belief that this is a physical return, such people will support all the false Messiahs who will appear. And in the middle of the twentieth century there will be plenty of them, making use of the materialistic beliefs, the materialistic thinking and feeling of men in order to proclaim themselves as Christ. There have always been false Messiahs. For example, in the South of France, before the Crusades, there appeared a false Messiah whom his followers regarded as a kind of Christ incarnate in a physical body. Before then a false Messiah had appeared in Spain, attracting a large number of followers. In North Africa, a man who announced himself as the Christ created a great sensation. In the seventeenth century a man who appeared in Smyrna, alleging himself to be the Christ, drew a vast crowd of followers; his name was Shabbathai Zewi. Pilgrims journeyed to him from Poland, Austria, Spain, Germany, France, from all over Europe and from wide provinces of Africa and Asia.

In past centuries this kind of happening was not so deplorable, for the demand to distinguish the true from the false had not yet been made of humanity. Only now are we living in the age when disaster might befall if men were not equal to the spiritual test. Those will be equal to it who know that human faculties develop to higher stages, that the faculties on account of which it was necessary for Christ to be seen physically were dependent upon a physical manifestation at the time of the founding of Christianity but that no progress would be made if in this present century men were not to find Him again in a higher form. Those who are striving in the sense of Spiritual Science will have to prove that they are the ones able to distinguish the false Messiahs from the One Messiah who does not appear in the flesh, but appears as a spiritual Being to the newly awakened faculties of men.

The time will come when men will again see into the spiritual world and there behold the land whence flow the streams of true spiritual nourishment for everything that happens in the physical world. Again and again we have heard that it was once possible for men to look with clairvoyant vision into the spiritual world. Oriental writings also contain the tradition of an ancient spiritual land [See note 1 at end of lecture.] into which men were once able to gaze and whence they could draw the super-sensible influences that were available for the physical world. Many descriptions of this land, that was once within reach of men's vision but has withdrawn, are full of sadness. This land was indeed once accessible to men and will be so again now that Kali Yuga, the Dark Age, is over. Initiation has always led thither, and it was always possible for those who had achieved Initiation to guide their steps into that mysterious land which is said to have disappeared from the sphere of human experience. Deeply moving are the writings which tell of this ancient land, whither the Initiates repair ever and again in order to bring from there the new streams and impulses for everything that is to be imparted to mankind from century to century. Those who are connected with the spiritual world in this way resort again and again to Shamballa—the name of this mysterious land. It is the deep fount into which clairvoyant vision once reached; it withdrew during Kali Yuga and is spoken of as an ancient fairyland that will come again into the realm of man. Shamballa will be there again when Kali Yuga has run its course. Mankind will rise through normal human faculties into the land of Shamballa, the land whence the Initiates draw strength and wisdom for the missions they are to fulfil. Shamballa is a reality, was a reality, will be a reality again for humanity. And when Shamballa reveals itself again, one of the first visions to come to men will be that of Christ in His etheric form. Into the land declared by Oriental writings to have vanished there is no Leader other than Christ. It is Christ who will lead men to Shamballa.

We must inscribe into our souls what can come to pass for humanity if the omen [See note 2 at the end of this lecture.] referred to in the lecture yesterday is rightly understood. If men realise that they dare not allow themselves to sink more deeply into matter, that their path must be reversed, that a spiritual life must begin, then, at first for a few and in the course of two thousand five hundred years for a greater and greater number of human beings, there will arise the experience of the land of Shamballa—woven of light, shone through with light, teeming with wisdom. Such is the event which for those who have the will to understand, for those who have ears to hear and eyes to see, must be described as denoting the most momentous turning-point in the evolution of humanity at the dawn of the Abraham-epoch in the Christian era. It is the event through which men's understanding of the Christ Impulse will be enhanced and intensified.

Strange as it may seem, wisdom will thereby lose nothing of its value. The more insight men achieve, the greater and mightier will Christ appear to them to be! When once their gaze can penetrate into Shamballa, they will be able to understand much of what is indeed contained in the Gospels but for the recognition of which they will need to experience a kind of event of Damascus. Thus at the time when men are more sceptical of the original records than they have ever been, the new form of belief in Christ Jesus will arise when we grow into the realm where He will first be encountered: the mysterious land of Shamballa.

Halley's Comet. The following passages are from the lecture to which Dr. Steiner is referring: Mysteries of Cosmic Existence. Comets and the Moon. “... Halley's Comet has a quite definite task and everything else that it brings with it is definitely related to this task. Halley's Comet—we are speaking of its spiritual aspect—has the task of impressing human nature as a whole in such a way that human nature and the human being always take a further step in respect of the development of the Ego when the Comet comes near to the Earth. It is the step in development which leads out the Ego to concepts connected with the physical plane. ... When it is said that Halley's Comet may be an omen, that its influence, working alone, might make men superficial and lead out the Ego more and more on to the physical plane, and that precisely in our days this must be resisted—it is not said for the purpose of reviving an old superstition. The resistance can come about only by a spiritual view of the world like that of Anthroposophy taking the place of the trend of evolution brought about by Halley's Comet ...”

See also, Lecture-Course 17, The Christ Impulse and the Development of the Ego-Consciousness. Lecture 5.

In the first lecture of this course we shall try to give, by way of introduction, an outline of the subject before us. We shall not as yet enter fully into this, but will first give an outline of those things of which we shall speak during the next few days. We have a very extensive theme before us; Universe, Earth, and Man, and I propose to give a brief sketch of all the knowledge we can acquire concerning the visible and invisible worlds.

Our feelings are borne into the farthest distance of the cosmos when, in the deepest and most worthy sense, we make use of the expression “Universe.” “Earth” indicates the field of action upon which humanity is now placed, upon which we are to work and live, and the mission of which we ought to understand. Lastly, the word “Man”—a word we here wish to understand in its occult sense indicates that which the mystics of all ages meant when they made use of the expression, “O man, know thyself!”

We also have a sub-title to our subject. Having set ourselves such a highly important task, this sub-title is in a certain way justified; for when we consider the connection between that wonderful pre-Christian civilization—the Egyptian—and our own, we see how mysterious are the forces permeating human life. Three ages of human effort and research, of human development, morals, and life, rise before us when we consider Egyptian civilization and that of our own day. When we speak of Egyptian civilization in the occult sense we mean the civilization that had its seat in the north-east of Africa, on the banks of the Nile, which lasted for thousands of years and terminated in the eighth century before Christ. We know that this civilization was followed by another which we call the Greco-Latin. This was centred on the one hand in the wonderful Greek race, with their highly cultivated sense of beauty, and on the other hand in the powerful state of Rome. We also know that in this age occurred the mighty event in earthly evolution which we know as the advent of Christ Jesus. Then followed the age in which we are now living.

First the Egyptian age with all that belonged to it—and a great deal belonged to it—then the Greco-Latin age with its great results—the rise of Christianity—and then our present age. These are the three ages which come before our mental eyes when we consider the sub-title of these lectures.

It will be shown that there was an interplay of mysterious forces between the age of civilization first mentioned and our own. It is as if in the Egyptian age certain seeds were sown in the breast of gradually developing humanity, seeds which remained hidden during the Greco-Latin age and have reappeared in a special manner in the present one. Much of that which buds in our souls today, much of that which surrounds us, and of which people speak and dream, has sprung like seed from the ancient Egyptian civilization without our people being aware of it.

You are all more or less acquainted with the telegraphic apparatus. You know that wires connecting the different apparatuses extend from one place to another, and without having any deep knowledge of these things you understand that the force which sets the apparatus in motion has something to do with the force which flows through the wires. You perhaps also know that there is a connection down in the earth, that the ends of the wires are connected with the earth; but this subterranean connection is invisible because it is made by more or less mysterious forces produced by the earth itself. Something similar exists as a deep mystery in the development of man. In history we see threads being spun which lie within the invisible world. By means of history and of occultism we can trace out that which took place in ancient Egypt. We see how the threads of culture stretch from the Greek age, the Roman, the Christian, down into our own age. All these are guided by a kind of connection that takes place above the earth, but there is also a hidden, a subterranean force which works more or less directly from the ancient Egyptian age into our own. Many a remarkable secret is revealed to us when we follow these connections and examine them thoroughly.

To begin with I shall indicate briefly the special facts referred to in the sub-title of our theme. When we look back to ancient Egypt and observe a few of the mighty records there we are struck by the Pyramids, for example, and also the Sphinx—that wonderful and enigmatic figure. Then we let our glance pass on to ancient Greece. Here the Greek temple appears with its unique architecture, we can see and admire what we know from history of this wonderful land; we see its sculptures, those great, ideal, and perfect human forms described as gods: Zeus, Demeter, Pallas Athene, Apollo. Then we turn to the ancient kingdom of the Romans. Something remarkable appears when we thus allow our vision to sweep from the ancient Grecian peninsula to the Italian. Before us appear the figures of ancient Rome, many of which are still preserved; we see forms clothed with the toga, which is indeed more than a mere outer dress. What do we feel with regard to these Roman figures? One might say regarding certain of those belonging to the Roman Republic that one feels as if the ideal forms of the Greeks had descended from their pedestals and had appeared before us as men of flesh and blood. What we are made to see is their inner power; we recognize what lies in this inner power when we compare that which developed in ancient Rome with the feeling, the thought, the content of a figure belonging to the Grecian States—that of a Spartan or an Athenian, for example. We feel what this figure contains. The men belonging to Sparta or Athens felt that they were first of all Spartans or Athenians. Being provided in a certain way and to a certain degree with a common soul, the Spartan or Athenian felt more what we might call the Greek spirit than his own personality; he felt himself more as a Spartan or as an Athenian, than as an individual human citizen; he felt the power that worked so strongly in him proceeded more from the common spirit of the people than from his own personal power. The Roman on the contrary appears to us as being placed somewhat more exactly upon the centre of his own personality. Hence in the Roman kingdom there appears something very special, namely the comprehension of the rights of the citizen. All that lawyers dream regarding the origin of “justice” previous to this is very different from what in times of better research was rightly called “Roman Law.”

In ancient Rome man learned to regard himself as an individual, he stood upon his own two feet, no longer as one belonging to a certain town, but as a Roman citizen; that is to say he felt himself placed upon the centre of his own human nature. With this feeling of individuality the time came when what was spiritual in man descended to earth. Previously it was perceived as hovering, so to speak, above him in spiritual regions. There is something unique in Roman law and in Roman civilization. Let us consider the circumstance that the Greek felt himself primarily as a Spartan or as an Athenian. What was the spirit of Athens or of Sparta? For us Anthroposophists this was no abstraction, but something like a spiritual cloud, which in its turn was the spiritual expression of a spiritual being in which the town of Athens or Sparta was embedded; but this being was not visible upon the physical plane. The Greek looked primarily not to himself, but to something above him, the Roman looked primarily to himself. It was he who first recognized man as the highest creature that can take on fleshly form upon the physical plane. The spirit had come completely down into humanity. This was the time when the Divinity Itself could descend into human evolution and incarnate in Jesus Christ.

The manner in which Egyptian civilization extended into the Greco-Roman age was a very wonderful process. We recall how Moses, when he received in Egypt the commission from higher realms to guide his people to the “One God,” asked God—“What shall I say to my people when they ask who sent me?” And how God answered (and we shall see what deep truth lay hidden in the statement)—“Say to those to whom I send thee, ‘I AM’ hath sent me unto you. Thus ‘I AM’ is the name of an individual God who worked and ruled at that time as the Christ Principle in spiritual heights, and who had not yet descended to the physical plane. To whom did this voice belong which could make itself perceptible to the initiate Moses, saying to him, as it were from spiritual worlds, “I am the ‘I AM’”? It was exactly the same Being (and this is the secret of the ancient Greek Mysteries)—it was the same Being who appeared later in the flesh as the Christ: only afterwards He was visible to those around Him, while previously He could speak only through Initiates from spiritual heights.

Thus we see the Deity—that which was Spiritual—gradually descending after humanity had been prepared, after it had learnt in the Roman age the importance of embodiment in the flesh and its manifestation on the physical plane. We see how a whole series of the results of civilization develop in an exceedingly profound way from out of that which man received as a new gift at that time. We see how the form of the Pyramids and the Temple change to that of the Roman church—another record of inner human creative work. We see how from the sixth century the Cross with the dead Jesus makes its appearance; and how by degrees out of the stream of Christianity a remarkable figure evolves whose mysteries are very deeply veiled. We need only call up this figure before our eyes in the wonderful form given to it by the painter's art in the Sistine Madonna, by Raphael.

Everyone knows this wonderful figure of the Virgin in the centre of the picture, carrying the child in her arms, and we have certainly all experienced a corresponding emotional thrill when confronted by it. I would ask you, however, to note one thing with regard to it which expresses the spiritual striving of humanity at the stage with which we are dealing—the three civilizations mentioned above. It is not for nothing that the artist has surrounded the Madonna with a cloud out of which develop a great number of similar little children, a crowd of angelic forms. Let us now allow our feeling to be completely absorbed by this picture of the Madonna. Anyone whose emotion is sufficiently deep for him to be able to do this will feel and perceive that there is here something very different from what an ordinary profane intellect will see in the picture. Do not these cloud-angels surrounding the Madonna say something to us? Yes, they say something of the greatest significance if we do but consider them deeply enough. When we allow ourselves to sink deeply into this picture, something whispers in our soul, “Here before us is a miracle in the best sense of the word.” We do not think that this child whom the Madonna bears in her arms is born in the ordinary way from the woman. No! These wonderfully delicate angel-forms we see in the clouds seem to be in process of development, and the child in the Madonna's arms seems to be only a more condensed manifestation of them, like something that had crystallized somewhat more than these fleeting angel-forms, which seems as if brought down from the clouds and held fast in her arms. It is thus this child appears to us, and not as if born from the woman. We are directed to a mysterious connection between the child and the virgin mother. If we call up the picture thus before our souls, another virgin mother appears to our mental vision: the ancient Egyptian Isis, with the child Horus, and we may become aware of a mysterious connection between the Christian Madonna and the Egyptian figure on whose temple was written the words, “I AM, which is, and which was, and which is to come my veil no mortal can raise.”

That which we have hinted at as a miracle in the picture of the Madonna is also revealed in the Egyptian myth, for it there describes Horus as not having been born through conception, but tells how a beam of light fell from Osiris upon Isis, a kind of miraculous birth took place, and the child Horus appeared. Here again we see how threads connect one thing with another; what we are here able to investigate is without any earthly connection.

Let us now pass on to where our own age begins. Let us think of the Gothic cathedral with its wondrous construction of pointed arches, let us call to mind what took place there in the Middle Ages, in gatherings where true believers met true priests. Think of the effect of this Gothic cathedral with its many coloured panes of glass through which the sunlight penetrates; think, how many of those who were able to speak of the deeper secrets of the world's evolution could let tones ring forth, whose outward image was the wonderful light split thus into varied colours. Again and again it happened that the priests showed how the common power of the Divine Being was imparted to humanity in separate rays of power, split up like the light which streamed in through the coloured windows. The partition of the light was placed before men's senses, and in their souls was aroused that which lay spiritually at the back of this symbol. In this way the Gothic cathedral pervaded the powers of perception, and of feeling, of the worshippers.

Let us now enter more deeply into what is thus pictured in our minds. Let us first consider the Egyptian Pyramid—a most characteristic form of architecture! We must exert ourselves mentally in order to discover what it has to say to us. By degrees we shall see how in the pyramid the secret of the World, Earth, and Man is expressed; we shall see that there is expressed in it what the Egyptian priest felt according to his form of religion. Later we shall penetrate deeply into all these things; today we will only notice what such a priest felt, and imparted to his people in pictures. The wisdom expressed in the Egyptian form of religion was very profound; it was the direct result of ancient tradition; it was like a memory, and the Egyptian sage in his meeting with Solon could say with truth: “Oh ye Greeks, ye remain children all your lives, and in your childish souls is none of the ancient truth!” He refers here to the age of wisdom in Egypt. From whence came this wisdom?

Our present humanity was preceded, as you know, by another which dwelt upon a continent over which the billows of the Atlantic Ocean now roll. When the great Atlantean flood took place, the knowledge of the Atlanteans was carried towards the East across present-day Europe. The northern myths have remained behind as remembrances of the wisdom of Atlantis. We know that the successors of the Atlanteans carried the wisdom of ancient India and Persia into Asia. We also know that Egyptian wisdom was partly re-animated by Asia, but that it also streamed directly from the West, from Atlantis, towards Africa.

Now what sort of wisdom was it that was referred to by the ancient sage when he spoke of the “ancient truth”? This will be disclosed if for a moment we pause to consider the difference between life today and life in ancient Atlantis. At that time man was gifted with a dim clairvoyance, around him he saw beings who are also around us today, but whom present day man sees no longer. The earth does not contain only plants, minerals, and animals; spiritual beings are also around us, but these are visible only to clairvoyant eyes. In Atlantis at that time man was normally clairvoyant, divine beings were his companions, he lived with them as we now live with human beings. There was not as yet that sharp distinction between day-consciousness and night-consciousness there is now. At the present time when man enters in the morning, with his astral body and ego, into physical life physical objects are around him; and when at night he rises out of his physical body this world becomes dark and dim to him. This is the case today with the normal human being; but in Atlantis it was not so, particularly in its earliest periods. When at night man stepped out of his physical and etheric body darkness did not then spread around him; he entered a world of spiritual beings and he saw these divine spiritual forms just as he now sees fleshly forms. He saw Baldur, Wotan, Zeus, and Apollo—who are not imaginary, fanciful figures, but are the expression of real beings who, at the time of which we are speaking, had not taken on bodies of flesh, but possessed as their densest form transparent etheric bodies. When at night man withdrew from his physical body these were around him as etheric forms; and when in the morning he again drew into his physical body he was in the world of reality which today is for him the only world; he left for a time, one might say, the world of the Gods and dipped down into the world of physical, fleshly existence. There was no strict boundary between his day perception and his night perception, and when in those times the Initiate spoke to ordinary people of these Divine Beings he was not speaking of something that was strange to them. It was the same as when today we speak of men and call them by their names; the Initiate spoke of such Beings as Wotan and Baldur, for they knew them as divine etheric Beings.

The remembrance of that ancient wisdom and of these experiences was carried with them by those who journeyed towards the East; and from them sprang these remembrances which were connected with something else which developed in the peculiar constitution of the Egyptian people—the conviction that an eternal spiritual part dwells in man, and that when his body becomes a corpse it has been forsaken by this divine spiritual part. This conviction is expressed in numerous symbols and teachings which the Egyptian priests gave to the people; it was not merely an abstract truth to them, it was a truth in which they lived, and which they experienced directly.

Let us describe what the Egyptian perceived. He said, “I see here a corpse, the dust of a man who was the bearer of an ego; I know—for I know it from ancient tradition and from the experience of my ancestors—that there is something else, a spiritual part, which passes into other worlds. This could not fulfil its task were it to live solely in that spiritual world. A connecting link must be formed between this spiritual part and the earthly world; we must form a magnetic link for the soul which passes at death into higher realms, in order to arouse in it a feeling of permanence, so that it may return again, and appear once more on this earth.”

We know from the teachings of Spiritual Science that humanity of itself takes care that the soul shall return again and again to new incarnations; we know that when man passes at death into other spheres, during the period in kamaloka (that period during which he weans himself from what is earthly) he is still chained by certain forces to that which is physical. We know that it is these forces which do not allow him to rise at once into the regions of Devachan, and that it is they also which draw him down again to a new incarnation. But we are a people today who live in abstractions, and who represent such things as theories. In ancient Egypt all this lived as tradition. The Egyptian was the reverse of a theorist or mere thinker; he wanted to see with his senses how the soul took its way from the dead body into higher realms, he wanted to have this constructed before him. These thoughts he embodied in the pyramids; the way the soul rises, how it leaves the body, how it is still partly fettered, and how it is led upwards to higher regions. In the architecture of the pyramids we can see the fettering of the soul to what is earthly, we can see how kamaloka with its mysterious forms comes before us, and we can say that, considered externally, it is a symbol of the soul which has left the body and is rising into higher realms.

Let us endeavour to understand these ancient traditions. In the Atlantean age man still saw around him much that is completely hidden from him today. You will recall from previous lectures that in Atlantis the etheric body of man was not so intimately bound up with the physical body as it is now, the etheric head projected far beyond the physical head. In animals this formation has remained to the present day. When a horse is observed clairvoyantly the etheric head may be seen towering upwards as a form of light above the horse's nose and in the case of an elephant a truly remarkable structure can be seen above the trunk. In Atlantean humanity the etheric head was in a somewhat similar position, although not quite so far outside. Later it gradually drew more and more into the physical head, so that now it is about the same size as the latter. On this account the physical head—which was at first only partly governed by the etheric head and still had many forces outside which are today within it—was not yet human to any high degree; it was only in course of development, and still possessed a somewhat lower animal form.

What did the Atlantean see when he looked at a companion during the day? He saw a man with a very receding forehead, very protruding teeth—something that reminded him of an animal but at night when he slept clairvoyant consciousness began, the animal-like form became less distinct, and out of the physical head grew the etheric head, which already had a human form and indeed a very much more beautiful form than we see today. In still more remote times the Atlantean clairvoyant could look back to a period when man's physical form was yet more animal-like though he possessed an etheric body which was entirely human; far more beautiful indeed than the present physical form, which has adapted itself to coarser, denser forces. Now imagine this memory of the Atlantean placed consciously yet symbolically before the people of Egypt. Imagine the Egyptian priest saying to the people: “In Atlantean times your own souls, when you were awake, beheld the human figure with an animal form, but at night there grew out of it an exceedingly beautiful human head.” This memory, presented in sculpture, is the Sphinx. It is only thus that these forms can be understood; we must realize that they are not merely thought-out forms, but realities.

Let us now pass from the Egyptian pyramid to the Greek temple. This temple will only be understood by those who are able to feel that there are forces in space. The Greek possessed this feeling. Anyone studying space from the standpoint of Spiritual Science knows that it is not the absolute void of which our ordinary mathematicians and physicists dream, but that it is differentiated. It is something that is filled with lines, with lines of force in this direction and in that, from above downwards, from right to left, straight and curved lines going in every direction. Space may be felt, it may be penetrated with feeling. He who has such a feeling for space knows why certain old painters could paint the floating angel forms in the pictures of Madonna in a way so wonderfully true to nature; he knows that these angels mutually support each other, just as the planets do in space by their power of attraction. It is quite different when we consider Bocklin's picture “Piety.” Nothing is said here against the excellence of this picture otherwise, but anyone who has preserved the living feeling for space has the sensation that those remarkable angel forms may fall at any moment. The painters of olden times had the perception that belonged to earlier clairvoyance. In modern times this has been lost.

When art still possessed occult traditions these mutually supporting forces which existed in space, which streamed hither and thither, were recognized. They were perceived by those in whose minds the thought of the Greek temple originated. They did not think out these forms, but they perceived the forces streaming through space, and filled them with stone; that which was already there occultly they filled with substance. Hence the Greek temple is a material presentation of actual forces existing in space; a Greek temple is a crystallized space-thought in the purest sense of the word. The result of this was very important; by giving material expression to force forms in space the Greeks gave divine spiritual beings the opportunity of using these material forms. It is no figure of speech but a fact when we say that Gods came down at that time into the Greek temples in order to be among men on the physical plane.

Just as today parents place the physical form, the body of flesh, at the disposal of the child, in order that the spirit can express itself on the physical plane, so something similar took place in the case of the Greek temple. The opportunity was provided for divine spiritual beings to stream down and incarnate in the architectural structure. That is the secret of the Greek temple. God was present in the temple. Those who felt the form of the Greek temple aright felt that there need be no human being anywhere near it, nor in the temple itself, and yet it would not be empty, for God was really present there. The Greek temple is a whole; it is complete in itself, because it has a form which magically draws God into it.

If we now consider a Roman church, especially one with a crypt, we shall see a further development. In the Pyramid we see presented the path the soul takes after death, the outer architectural form for the soul when departing; the Greek temple is the expression of the divine soul which likes to tarry upon the physical plane; the Roman church with its crypt corresponds to the Cross upon which the dead body of Jesus hangs. Humanity at this stage had progressed to an advanced consciousness in spiritual spheres. The bond to what is earthly, the period in kamaloka, is represented by the Pyramids; the victory over the physical form, the victory over death, is expressed in the Cross, and reminds us of the spiritual victory of Christ over death.

Again, a further step is taken to the Gothic Cathedral. Without the pious congregation within, it is incomplete. If we wish to feel it as a whole, then to the pointed arches must be added the folded hands and the upward-streaming feelings they express; not such feelings as are in the crypt, where the memory of the spiritual victory over death is preserved, but victorious feelings, such as the soul perceives who already in the body has felt that it is a victor over death. The soul, victorious over death while in the body, belongs to the Gothic building, which is incomplete if it is not filled with such feelings.

The Greek temple is the body of God; it is complete in itself. The Gothic church is something which requires a congregation; it is not a temple but a “Dom,” a cathedral. The German word “Dom” appears in the English suffix “dom” in the words “kingdom,” “Christendom,” for example. It also lies at the root of the Russian word “Duma.” A dome, or dom, is something in which individual members are gathered together into one congregation. From this we can see how in time human thought and human perception progresses from the Pyramid to the Greek temple, then to the Roman church with its crypt, and afterwards to the Gothic cathedral.

Thus we arrive gradually at our own age, and we shall see how the forces of evolution are at work not only on the surface, but that mysterious occult currents are active also beneath, so that what is taking place today in our civilization appears as a re-embodiment of much that was sown within humanity in ancient Egyptian times.

We will close with a thought which hints at this mysterious connection. What constitutes the materialism of our present civilization? What is the special characteristic of the man who, when he wishes to see something spiritual, has lost the harmony that reconciles faith and knowledge? He sees nothing! He regards the gross, material, physical part of the world; he feels it to be real, that it exists, and he even comes to deny what is spiritual. He believes that man's existence is finished when his corpse lies in the earth; he sees nothing rising up into the spiritual worlds. Can a conception such as this be the outcome of something that was sown at a time when there was a firm faith in the continued life of the soul, such as existed in Egypt? Yes, for it is not in Civilization as in the vegetable kingdom, where like things spring forth again and again from the seed. In civilization one characteristic alternates with another which is apparently dissimilar to it—and yet there may be deeper and more intimate similarities.

The vision of man is confined today to the physical body; he regards this as a reality; he cannot raise himself to that which is spiritual.

The souls who now regard their physical bodies with their eyes, and are unable to rise to what is spiritual, were incarnated among earlier peoples as Greeks, as Romans, and as ancient Egyptians; all that exists in our souls today is the result of what we acquired in previous incarnations.

Imagine your soul back in its Egyptian body. Imagine your soul after death being led up again by way of the Pyramid into higher spheres—but your body held fast as a mummy. This fact had an occult result. The soul had always to look downwards when its mummified body was below; its thoughts were hardened, solidified, they were attracted to the physical world. It was forced to look down from the realms of the spirit upon its embalmed physical body, and in consequence the thought became rooted in it that the physical body had a higher reality than it actually had. Imagine a man, in his soul, looking down at that time upon his mummy. Thought regarding the physical hardened; it passed through repeated incarnations, and now is such that man cannot extricate his thoughts from the physical bodily form.

Materialistic thought is often the result of the embalming of the body.

Thus we see how thoughts and feelings work from one incarnation to another; how civilizations are continued through repeated incarnations, and how they reappear later in entirely different forms. This ought to arouse a faint idea of the countless occult threads which are hidden below the surface.

In this lecture we have indicated briefly the subjects to be dealt with in subsequent lectures. In them our vision shall sweep upwards to the highest regions of those worlds beheld by the Egyptian priests; we shall have to direct our attention to the nature, the goal, and the destiny of man; and we shall understand how such problems as these are solved when we realize that the fruits of one age of civilization reappear in a wonderful and mysterious manner in a subsequent one.