The Rudolf Steiner Archive

In the festival of Christmas we have something given to us that directs the thoughts of all circles of Christian people straight to the very deepest problems of the evolution of man upon earth. Regard the events of history from whatever aspect you will, examine them and try to arrive at an understanding of evolution, search how you will for the meaning of man's evolution on earth,—in all history you will find no thought that has such power to lift the soul to the contemplation of the whole becoming of man as the thought of the Mystery of Golgotha, as the thought that is contained in the Christian festival.

If we look back to the beginning of man's evolution upon earth, and then follow it up through the thousands of years that preceded the Mystery of Golgotha, we shall find through that time that, no matter how great and grand the achievements of the peoples in the various nations, all these achievements constituted in reality a kind of preparation—they were a preparatory stage for that which took place for the sake of mankind at the Mystery of Golgotha. Again, if we study what has happened since the Mystery of Golgotha, there too we shall find we can only understand it when we remember that the Christ who went through the Mystery of Golgotha has taken active part in the evolution of man ever since.

Many things in human evolution may at first appear incomprehensible; but if we investigate them without narrow-mindedness or prejudice—for instance, prejudices of the kind which believe that unknown divinities come to man's help just where he considers that help is needed, without his having himself to move a finger,—if we leave aside such views, we shall find that even the most distressing events in the course of the world's history can show us how the evolution of the earth has acquired significance and meaning through the fact that Christ has passed through the Mystery of Golgotha. It is good if we study the Mystery of Golgotha—the Christmas Mystery is contained in it—from points of view which can reveal, as it were, the meaning of the entire evolution of man. We know the intimate connection between what takes place in the ethical-moral sphere of man's evolution and what takes place in nature, and a certain understanding of this link between life in nature and the world's moral order enables us to approach also another relationship which we have been contemplating for many years—namely, the relationship of the Christ to that Being whose outer reflection appears in the sun. The followers and representatives of the Christian impulse were not always so hostile as they often are today toward the acknowledgment of this relationship between the Sun-Mystery and the Christ-Mystery. Dionysius, the Areopagite, who has often been mentioned here, calls the sun God's monument, and in Augustine we continually find allusions—even in Scholasticism we find such allusions—referring to the fact that the outwardly visible stars and their movements are images of the divine-spiritual existence of the world. And we must grasp the Christmas Mystery in a far wider connection than is usually done, if we would grasp just that which concerns us most of all in view of the important tasks of the present age. I should like to remind you of something of which I have spoken repeatedly in the course of many years. I have told you how we look back upon the first post-atlantean age, filled with the deeds and experiences of the ancient Indian nation; how we look back upon the ancient Persian epoch of post-atlantean humanity; then upon the Egyptian-Chaldean, and upon the Greco-Latin, and at last come to the fifth epoch of the post-atlantean humanity, our own. Our epoch will be followed by the sixth and by the seventh. And I have drawn your attention to the fact that the Greco-Latin, the fourth epoch of post-atlantean humanity, stands, as it were, in the centre, and that there are certain connections—you can read of this in my little book The Spiritual Guidance of Mankind—between the third and the fifth epochs, that is between the Egyptian—Chaldean epoch and our own—and that there is also a certain connection between the ancient Persian epoch and the sixth, and between the ancient Indian and the seventh epoch of post-atlantean humanity. Certain things repeat themselves in a special way in each of these epochs of life.

Once I pointed out that the great Kepler, the successor of Copernicus, had a feeling that his solar and planetary system repeated—of course in a way suited to the fifth post-atlantean age—what was contained in the world-picture of the Egyptian Mysteries. Kepler expressed this in a certain connection very radically when he said that he had borrowed the vessels of the ancient Egyptian teachers of wisdom and carried them over into our modern times. Today, however, we will consider something which had a central place in the cults performed by the Egyptian Mystery-priests—the Isis-Mysteries. In order to call up before our minds the spiritual connection between the Isis-Mystery and that which lives in Christianity, we need only cast our eyes upon Raphael's famous picture of the Sistine Madonna. The Virgin is holding the child Jesus, and behind her are the clouds, which are really children's faces. We can imagine that the child Jesus has come down to the Virgin from the clouds, through a condensation, as it were, of the thin cloud-substance. But this picture which has arisen out of an entirely Christian spirit is, after all, a kind of repetition of what was revered in the Egyptian Isis-Mysteries, which portrayed Isis holding the child Horus. The theme of this earlier picture is entirely in keeping with that of Raphael's picture. Of course we must not be tempted to interpret this in the superficial way in which it has been done by many people since the 18th century and throughout the 19th century right up to our own days—namely, to consider the story of Christ Jesus and all that belongs to it merely as a metamorphosis, a transformation, of ancient pagan Mysteries. From my book Christianity as Mystical Fact you already know how these things must be considered, but in the sense in which it is explained there we can point to a spiritual relationship between that which arises in Christianity and the old pagan Mysteries.

This Isis-Mystery has as its chief content the death of Osiris and the search of Isis for the dead Osiris. We know that Osiris, the representative of the Sun-Being, the representative of the spiritual sun, was killed by Typhon, who is none other than the Ahriman of the Egyptians. Ahriman kills Osiris, throws him into the Nile, and the Nile carries the body away. Isis, the spouse of Osiris, sets out on her quest and finds him in Asia. She brings him back to Egypt, where Ahriman, the enemy, cuts the body into twelve parts. Isis buries these twelve parts in various places, so that from now on they belong to the earth.

This can show us how profound was the connection between the heavenly and the earthly powers in the conception of Egyptian wisdom. Osiris is, on the one hand, the representative of the Sun-Powers. After having passed through death he is, in various places simultaneously, the force which matures everything that grows out of the earth. The ancient Egyptian sage is quick to imagine how the Powers which shine down to us from the Sun, enter the earth and become part of the earth, and how, as Sun-Powers buried in the earth, they hand over once more to man what matures out of the earth. The Egyptian myth is founded upon the story of Osiris—how he was killed, how his spouse Isis had to set out on her quest for him, how she brought him back to Egypt and he then became active in another form, from out of the earth. One of the Egyptian pyramids depicts the whole event in a most significant manner. The Egyptians not only wrote down in their own particular writing what they knew as the solution to the great cosmic secrets, they also expressed it in their architectural constructions. They built one of these pyramids with such mathematical precision, that its shadow disappeared in the spring equinox owing to the position of the sun—the shadow disappeared into the base of the pyramid and only reappeared in the autumn equinox. The Egyptians tried to express in this pyramid that the forces which used to shine down from the sun are now buried in the earth and stimulate the forces of the earth, so that the earth may produce the fruit which mankind needs.

This, then, is the idea we find present in the minds and hearts of the ancient Egyptians. On the other hand, they look up to the sun, they look up to the lofty Sun Being, and they honour Him. At the same time, however, they relate how this Sun Being has been lost in Osiris, and has been sought by Isis, and how the Being has been found again and is able hereafter to continue his activity in a new and changed way.

Many things which appeared in the Egyptian wisdom must be repeated in a different form during the fifth post-atlantean age. We must learn more and more to contemplate, upon a spiritual-scientific basis, the Mysteries of the Egyptian priests in a form which is suited to our own age, in the light of Christianity. For the Egyptians, Osiris was a kind of representative of the Christ Who had not yet appeared. They looked upon Osiris as the Sun-Being, but they imagined that this Sun-Being had disappeared and must be found again. We cannot imagine that mankind could lose the Sun-Being, the Christ, Who has now passed through the Mystery of Golgotha; for He came down from spiritual heights, connected Himself with the man Jesus of Nazareth, and now remains connected with the earth. He is present, He exists, as the Christmas carol proclaims each year anew: “Unto us a Saviour is born.” It expresses thereby the eternal, not the transitory nature of this event—that Jesus was not only born once at Bethlehem, but is born continually; in other words, He remains with the life of the earth. The Christ, and what He means for us, cannot be lost.

My dear friends, it is not the Osiris, but the Isis legend that has to be fulfilled in our time. We cannot lose the Christ and what He gives in a higher form than Osiris; but we can lose, and we have lost, that which we see portrayed by the side of Osiris—Isis, the Mother of the Saviour, the Divine Wisdom, Sophia. If we wish to renew the Isis legend, we cannot take it in the form in which it has been transmitted to us—Osiris who is killed by Typhon-Ahriman and carried away by the waters of the Nile, who must be found again by Isis, in order that his body, cut into pieces by Typhon-Ahriman, may be sunk into the earth—no, my dear friends, we must somehow find the Isis legend again, the content of the Isis Mystery, but we must form it out of Imagination, suited to our own times. An understanding will come again for the eternal cosmic truths, when we learn to create in the world of Imagination, as the Egyptians did. We must find the true Isis legend.

Because the Egyptian lived before the Mystery of Golgotha, he was permeated by luciferic powers. If luciferic powers are within man and stir his inner life, moving and weaving through it, then the result will be that the ahrimanic powers will appear to him as an active force outside. Thus the Egyptian who was himself permeated by Lucifer rightly sees a world-picture in which Ahriman-Typhon is active. Now, we must realise that modern man is permeated by Ahriman. Ahriman moves and surges within him, just as Lucifer moved and surged within the Egyptian world. And then, when Ahriman works through Lucifer, man sees his picture of the world in a luciferic form. How does it appear to him? This luciferic picture of the world has been made, it has become increasingly popular and has been adopted in all circles of thought that consider themselves progressive and enlightened.

If we would understand the Christmas Mystery, we must bear in mind that Lucifer is the power who wants to hold back the world-picture in an earlier stage. Lucifer is the power which tries to bring into the modern world-conception that which existed in earlier stages of evolution; he tries to give permanence to that which existed in earlier periods. All that was moral in earlier periods also exists of course today. But Lucifer strives to sever the moral forces as such (the significance of the moral forces lies in this: that they are there in the present, working as seeds for the future), Lucifer strives to sever all moral forces from the world-picture; he only allows the laws of nature, the necessary and natural aspect, to appear in this world-picture. Thus the impoverished human being of modern times possesses a wisdom of the world in which the stars move according to a purely mechanical necessity, devoid of morality; so that the moral meaning of the world's order cannot be found in their movements.

This, my dear friends, is a purely luciferic world-picture. Just as the Egyptian looked out into the world and saw in it Ahriman-Typhon as the one who takes Osiris away from him, so we must look at our luciferic world-picture, at the mathematical-mechanical world-picture of modern astronomy and of other branches of natural science, and we must realise that the luciferic element rules in this world-picture, just as the typhonic-ahrimanic element ruled in the Egyptian world-picture. Just as the Egyptian saw his outer world-picture in an ahrimanic-typhonic light, so modern man, because he is ahrimanic, sees it with luciferic traits. Lucifer is there, Lucifer is active there. Just as the Egyptian imagined that Ahriman-Typhon was active in wind and weather and in the snowstorms of winter, so modern man, if he wishes to understand things, must imagine that Lucifer appears to him in the sunshine and in the light of the stars, in the movements of the planets and of the moon. The world-conception of Copernicus, Galileo and Kepler, is a luciferic conception. Just because it is in keeping with our ahrimanic forces of knowledge, its content—please note the distinction—its content is a luciferic one.

When the Mystery of Golgotha took place, the divine Sophia, the wisdom that sees through the world and enables man to comprehend the world, worked in a twofold way:—in the revelation to the poor shepherds in the fields, and in the revelation to the wise men from the East This was the twofold working of the divine Sophia, the heavenly wisdom. This wisdom, which was still to be found in its later form among the Gnostics, and which the early Christian Fathers and Teachers of the Church learned from the Gnostics and used to enable them to understand the Mystery of Golgotha—this wisdom could not be continued into our times, it was overwhelmed and killed by Lucifer, just as Osiris was killed by Ahriman-Typhon. We have not lost Osiris—the Christ—we have lost that which for us takes the place of Isis. Lucifer has killed it But the Isis-Being killed by Lucifer was not sunk into the earth, as Typhon sunk Osiris into the Nile; Lucifer carried the Isis-Being, the divine wisdom whom he had killed, out into the world's spaces; he sunk her into the world's ocean. When we look out into this ocean and see the stars moving only according to mathematical lines, then we see the grave of the world's spiritual essence; for the divine Sophia, the successor of Isis, is dead.

We must give form to this legend, for it sets forth the truth of our times. We must speak of the dead and lost Isis, the divine Sophia, even as the ancient Egyptians spoke of the dead and lost Osiris. We must set out in search of the dead body of the new Isis, the dead body of the divine Sophia, with a force which, although we cannot yet rightly understand it, is nevertheless in us—with the force of the Christ, with the force of the new Osiris. We must approach luciferic science and seek there the coffin of Isis; in other words we must find in that which natural science gives us something which stimulates us inwardly towards Imagination, Inspiration and Intuition. This brings to us the help of Christ within—Christ, Who remains hidden in darkness if we do not illuminate Him with divine wisdom. Armed with this force of the Christ, with the new Osiris, we must set out in search of Isis, the new Isis. Lucifer does not cut Isis in pieces, as Ahriman-Typhon did with Osiris; on the contrary, Isis is spread out, in her true shape, in the beauty of the whole Universe. Isis shines out of the cosmos in an aura of many shining colours. We must learn to understand Isis when we look out into the Cosmos; we must learn to see this Cosmos in an aura of shining colours. But just as the Ahriman-Typhon cut Osiris into pieces, so Lucifer blurs and washes out the colours in all their clear distinctness, blends and merges into one single whole the parts which are so beautifully distributed over the heavens, the limbs of the new Isis which go to make the great firmament of the heavens. Even as Typhon cut Osiris in pieces, so Lucifer blends the manifold colours that stream down to us from the whole aura of the cosmos into a uniform white light that streams through the universe. It is that light which Goethe combated in his Theory of Colours, repudiating the statement that it contains all the colours, which in truth are spread out over the marvellous and manifold and secret deeds of the whole cosmos. But we must pursue our search until we find Isis, and when we have found her, we must learn how to place out into the universe what we are then able to discover and to know. We must having a living picture in our minds of all that we have acquired through the newly-found Isis, so that the whole heavens become for us spiritual again. We must understand Saturn, Sun, Moon, Earth, Jupiter, Venus and Vulcan from within. We must bear out into the heavenly spaces that which Lucifer has made of Isis, just as Isis buried in the earth parts of the body of Osiris, cut into pieces by Typhon-Ahriman. We must realise that through the force of the Christ we can find an inner astronomy, which reveals to us once more the origin and life of the cosmos, as grounded in the force of the spirit And then, when we have this insight into the cosmos, awakened through the newly-found power of Isis, which is now become the power of the divine Sophia, then will the Christ, Who has united with the earth since the Mystery of Golgotha, become active within us, because then we shall know Him. It is not the Christ we lack, my dear friends, but the knowledge and wisdom of the Christ, the Sophia of the Christ, the Isis of the Christ.

This is what we should engrave in our souls, as a content of the Christmas Mystery. We must realise that in the 19th century even theology has come to look upon the Christ merely as the Man of Nazareth. This means theology is completely permeated by Lucifer. It no longer sees into the spiritual foundations of existence. External natural science is luciferic; theology is luciferic. Of course if we are speaking of the inner aspect of the human being we can just as well say that in his theology man is ahrimanic. Then in the same way we must say of the Egyptian that he is luciferic, just as we say of him that his perception of the external world is ahrimanic.

The Christmas Mystery must be grasped anew by modern man. Let him realise that first of all he must seek Isis, in order that Christ may appear to him. The cause of the misfortunes and troubles in modern civilisation is not that we have lost the Christ Who stands before us in a far greater glory than Osiris did in the eyes of the Egyptians. We have not lost Him and need not to set out in search of Him, armed with the force of Isis—what we have lost is the wisdom and knowledge of Christ Jesus. This is what we must find again, with the help of the force of Christ which is in us.

This is how we must look upon the content of the Christmas festival. For many modern people Christmas is nothing but an occasion for giving and receiving presents, something which they celebrate every year through habit. The Christmas festival has become an empty phrase like so many other things in modern life. And it is just because so many things have become a phrase, that modern life is so full of calamities and chaos. This is in truth the deeper cause for the chaos in our modern life.

My dear friends, if in this community, we could acquire the right feelings for everything which has become words, has become a phrase in modern life, and if these feelings could enable us to find the impulses needed for a renewal, then this community, which calls itself the anthroposophical community, would be worthy of its existence. This community should understand how terrible it is in our age that such things as the Christmas festival should be kept up as a mere phrase. We should be able to understand that in future this must not happen, and that many things must be given a new content, so that instead of acting out of old habits, we act out of new and fresh insight If we cannot find the inner courage needed for this, then we share in the lie which keeps up the yearly Christmas festival merely as a phrase, celebrating it without any true feeling. Do we really rise to the highest concerns of humanity when we give and receive presents every year at Christmas out of habit? Do we lift ourselves up to the highest concerns of humanity when we listen to the words—which have also become a phrase—spoken by the representatives of this or that religious community? We should forbid ourselves to continue in this inner hollowness of our Christmas celebrations. We should make the inner decision to give true and worthy content to such a festival, which should raise mankind to the comprehension of the meaning of its existence. Ask yourselves, my dear friends, whether the feelings in your hearts and souls, when you stand before the Christmas tree and open the presents which are given out of habit, and the Christmas cards containing the usual phrases—ask yourselves whether there are living in you feelings that can raise mankind to an understanding of the sense and meaning of its evolution on earth! All the trouble and sorrow of our time is due to this—we cannot find the courage to lift ourselves above the phrases of our age. But it must happen, a new content must come—a content which can give us entirely new feelings that stir us mightily, even as those were stirred who were true Christians in the first Christian centuries, and who knew that the Mystery of Golgotha and the appearance of Christ upon the earth was the highest which man could experience. Our souls must again acquire something of this spirit

Oh, my dear friends, the soul will attain to altogether new feelings if it is willing to experience the new Isis legend within modern humanity. Lucifer kills Isis and transfers her body into the cosmic spaces, which have become a mathematical abstraction, or the grave of Isis; then comes the search for Isis, and her discovery through the impulse given by the inner force of spiritual knowledge, which places into the lifeless sky that which stars and planets reveal through an inner life, so that they appear as monuments of the spiritual powers that surge through space. We look in the right spirit towards the ‘manger’ when we first let the powers that surge through space kindle our feeling, and then look at that Being Who came into the world through the Child. We know that we bear this Being within us, but we must understand Him. Just as the Egyptians looked from Isis to Osiris, so we must learn to look again to the new Isis, the holy Sophia. The Christ will appear in spiritual form during the 20th century, not through an external happening, but inasmuch as human beings find that force which is represented by the holy Sophia. The present age has the tendency to lose this Isis-force, this force of the Mary. It was killed by all that arose with the modern consciousness of mankind. New forms of religion have in part exterminated just this view of the Mary.

This is the Mystery of modern humanity. The Mary-Isis has been killed, and she must be sought, just as Osiris was sought by Isis; but she must be sought in the wide space of heaven, with that force that Christ can awaken in us, if we give ourselves to Him in the right way.

Let us picture this rightly, let us immerse ourselves in this new Isis legend which must be experienced, and let us fill our souls with it Only then shall we experience in a true sense this Holy Eve of Christmas, leading us into Christmas Day, the Day of Christ My dear friends, this anthroposophical community can become a community of human beings united in love because of the search in which they set out together. Let us realise this most intimate and dear task, let us go in spirit to the manger and bring to the Child our sacrifice and our gift, in the knowledge that something altogether new must fill our souls, in order that we may undertake the tasks which can lead mankind out of barbarism into a new civilisation.

To this end it must really be so among us that one helps the other in love, so that a real community of souls arises in which envy and all such things disappear, and in which we do not look each at our own particular goal, but face together, united in love, the great goal which we have in common. The Mystery which the Christmas Child brought into the world contains this—to look at a goal in common, without discord among us. For the common goal implies union and harmony. The light of Christmas should shine as a light of peace, a light that brings peace outside, only because first of all it sheds an inner peace into the hearts of men. We should understand this and say together: Let us realise this and work together with love in the great task. Then, and only then, shall we understand Christmas. If we cannot realise this, we shall not understand Christmas. Let us remember that when we do sow discord, this discord hinders us in understanding the One who appeared among us on Christmas Eve. Can we not pour this Christmas Mystery into our souls, as something which unites our hearts in love and unity? We cannot do this, my dear friends, unless we understand what Spiritual Science really means. Nothing will grow out of this community if we merely bring into it ideas and impulses we have collected from all comers of the world, where phrase and routine hold sway. Let us remember that our community is facing a difficult year, that all forces must be gathered together, and let us celebrate Christmas in this spirit Oh, my dear friends, I should like to find words which appeal deeply to the heart of each one of you on this evening. Then each one of you would feel that my words contain a greeting which is at the same time an appeal to kindle Spiritual Science within your hearts, so that it may become a force which can help humanity to raise itself up again from its terrible oppression.

These, my dear friends, are the aspects from which I have gathered the thoughts which I wished to give you. Be sure that they are meant for each one of you, as a warm Christmas greeting, as something which can lead you into the New Year in the very best way. In this spirit, accept my words as a warm and loving Christmas greeting.

Isis-Sophia
Des Gottes Weisheit,
Sie hat Luzifer getötet
Und auf der Weltenkräfte Schwingen
In Raumesweiten fortgetragen.

Christus-Wollen
In Menschen wirkend;
Es wird Luzifer entreißen
Und auf des Geisteswissens Booten
In Menschenseelen auferwecken
Isis-Sophia,
Des Gottes Weisheit.

Isis-Sophia
Wisdom of God:
Lucifer has slain her,
And on the wings of the world-wide Forces
Carried her hence into Cosmic space.

Christ-Will
Working in man:
Shall wrest from Lucifer
And on the boats of Spirit-knowledge
Call to new life in souls of man
Isis-Sophia
Wisdom of God.

When the candles are lit on the Christmas Tree, the human soul feels as though the symbol of an eternal reality were standing there, and that this must always have been the symbol of the Christmas Festival, even in a far distant past. For in the autumn, when outer Nature fades, when the sun's creations fall as it were into slumber and man's organs of outer perception must turn away from the phenomena of the physical world, the soul has the opportunity—nay not only the opportunity but the urge—to withdraw into its innermost depths, in order to feel and to experience: Now, when the light of the outer sun is faintest and its warmth feeblest, now is the time when the soul withdraws into the darkness but can find within itself the inner, spiritual Light. The lights on the Christmas Tree stand there before us as a symbol of the inner, spiritual Light that is kindled in the outer darkness. And because what we feel to be the spirit-light of the soul shining into the darkness of Nature seems to be an eternal reality, we imagine that the lighted fir-tree shining out to us on Christmas Night must have been shining ever since our earthly incarnations began.

And yet it is not so. It is only one or at most two centuries ago that the Christmas Tree became a symbol of the thoughts and feelings which arise in man at the Christmas season. The Christmas Tree is a recent symbol but each year anew it reveals to man a great, eternal truth. That is why we imagine that it must always have existed, even in the remote past. It is as if from the Christmas Tree itself there resounded the proclamation of the Divine in the cosmic expanse, in the heavenly heights. The human being can feel this to be the unfailing source of those forces of peace in his soul which spring from good-will. And thus, according to the Christmas Legend, did the proclamation also resound when the shepherds visited the birthplace of the Child whose festival we celebrate on Christmas Day. To the shepherds there rang forth from the clouds: From the cosmic expanse, from the heavenly heights, the Divine Powers are revealing themselves, bringing peace to the human soul that is filled with good-will.

For centuries and centuries men could not bring themselves to believe that the symbol presented to the world in the Christmas Festival ever had a beginning. They felt in it the hallmark of eternity. Christian ritual has for this reason clothed the intimation of eternity in what takes place symbolically on Christmas Night, in the words: ‘To us Christ is born anew!’ It is as though every year the soul is called upon to feel anew a reality of which it is thought that it could happen once and once only. The eternity of this symbolic happening is brought home to us with infinite power if we have the true conception of the symbol itself. Yet as late as 353 A.D., 353 years after Christ Jesus had appeared on earth, the birth of Jesus was not celebrated, even in Rome. The Festival of Jesus' birth was celebrated for the first time in Rome in the year A.D. 354. Before then this Festival was not celebrated between the 24th and 25th December; the day of supreme commemoration for those who understood something of the deep wisdom relating to the Mystery of Golgotha, was the 6th of January. The Epiphany was celebrated as a kind of Birth-Festival of the Christ during the first three centuries of our era. It was the Festival which was meant to revive in human souls the remembrance of the descent of the Christ Spirit into the body of Jesus of Nazareth at the Baptism by John in the Jordan. Until the year A.D. 353 the happening which men conceived to have taken place at the Baptism was commemorated on the 6th of January as the Festival of Christ's birth. For during the first centuries of Christendom an inkling still survived of the mystery that is of all mysteries the most difficult for mankind to grasp, namely, the descent of the Christ Being into the body of Jesus of Nazareth.

What were the feelings of men who had some inkling of the secrets of Christianity during those early centuries? They said to themselves: The Christ Spirit weaves through the world that is revealed through the senses and through the human spirit. In the far distant past this Christ Spirit revealed Himself to Moses. The secret of the human ‘ I ’ resounded to Moses as it resounds to us from the symbol on the Christmas Tree from the sounds I A O—the Alpha and the Omega, preceded by the I. This was what resounded in the soul of Moses when the Christ Spirit appeared to him in the burning bush. And this same Christ Spirit led Moses to the place where He was to recognise Him in His true being. This is described in the Old Testament where it is said that the Lord led Moses to Mount Nebo ‘over against Jericho’ and showed him what must still come to pass before the Christ Spirit could incarnate in the body of a man. To Moses on Mount Nebo, this Spirit said: But thou to whom I revealed myself in advance, mayest not bear what thou hast in thy soul into the evolution of thy people; for they have first to prepare what is to come to pass when the time is fulfilled.

And when, through many centuries, the evolutionary preparation had been completed, the same Spirit by Whom Moses had been held back, did indeed reveal Himself—by becoming Flesh, by taking on a human body, the body of Jesus of Nazareth. Therewith mankind as a whole was led from the stage of Initiation signified by the word ‘Jericho’ to that indicated by the crossing of the Jordan.

The hearts and minds of those who in the early centuries of our era understood the true import of Christianity turned to the Baptism in the Jordan of Jesus of Nazareth into whom Christ descended, Christ the Sun-Earth-Spirit. It was this—the birth of Christ—that was celebrated as a Mystery in the early Christian centuries. The insight for which we prepare ourselves to-day through Anthroposophy, through the wisdom belonging to the fifth Post-Atlantean epoch of civilisation, flashed up in the form of vision from the vestiges of ancient clairvoyance still surviving during the age when the Mystery of Golgotha took place; it flashed up in the Gnostics, those remarkable, enlightened men who lived at the turning-point of the old and the new eras, whose conception of the Christ Mystery differed in respect of form but not in respect of content, from our own. What the Gnostics were able to teach trickled through into the world and although what had actually come to pass in the event indicated symbolically by the Baptism in the Jordan was not widely understood, there was nevertheless an inkling that the Sun Spirit had been born at that time as the Spirit of the Earth, that a cosmic Power had dwelt in the body of a man of earth. And so in the early centuries of Christendom the festival of the birth of Christ in the body of Jesus of Nazareth, the festival of Christ's Epiphany, was celebrated on the 6th of January.

But insight, even dim, uncertain insight into this deep Mystery faded away more and more as time went by. The age came when men could no longer comprehend that the Being called Christ had been present in a physical human body for three years only. More and more it will be realised that what was accomplished for the whole of earth-evolution during those three years in the physical body of a man is one of the very deepest and most difficult Mysteries to understand. From the fourth century onwards, with the approach of the materialistic age, the powers of the human soul—then still at the stage of preparation—were not strong enough to grasp the deep Mystery which from our time on will be understood in ever greater measure. And so it came about that to the same extent to which the outer power of Christianity increased, inner understanding of the Christ Mystery decreased and the festival of the 6th of January ceased to have any essential meaning. The birth of Christ was placed thirteen days earlier and envisaged as coincident with the birth of Jesus of Nazareth. But in this very fact we are confronted by something that must always be a source of inspiration and thanksgiving. Actually, the 24th/25th of December was fixed as the day of Christ's Nativity because a great truth had been lost, as we have heard. And yet ... although the error would seem to point to the loss of a great truth, such profound meaning lay behind it that—although the men responsible knew nothing of it—we cannot but marvel at the subconscious wisdom with which the festival of Christmas Day was instituted.

Verily, the working of Divine wisdom can be seen in the fixing of this festival. Just as Divine wisdom can be perceived in outer nature if we know how to decipher what reveals itself there, so we can perceive Divine wisdom working in the unconscious soul of man when the following is borne in mind. In the Calendar, the 24th of December is the day dedicated to Adam and Eve, the following day being the Festival of Christ's Nativity. Thus the loss of an ancient truth caused the date of Christ's birth to be placed thirteen days earlier and to be identified with the birth of Jesus of Nazareth—but in a most wonderful way the birth of Jesus of Nazareth was linked with the thought of man's origin in earth-evolution, his origin in Adam and Eve. All the dim feelings and experiences connected with this festival of Jesus' birth which were alive in the human soul—although in their upper consciousness, men had no knowledge of what lay behind—all these feelings that were astir in the depths of the soul speak a wondrous language.

When understanding was lost of what had streamed from cosmic worlds in the event which would rightly have been celebrated on the 6th of January, forces working in hidden depths of the soul caused the picture to be presented of man as a being of soul-and-spirit before physical embodiment, at the starting-point of evolution as a physical human being. The picture is of the new-born child whose soul is as yet untouched by the effects of contact with the physical body, of the child at the beginning of physical evolution on earth. But this is not a human child in the ordinary sense; it is the child who was there before human beings had reached the point of the first physical embodiment in earth-evolution. This is the being known in the Kabbala as Adam Kadmon—Man who descended from divine-spiritual heights, with all that he had acquired during the periods of Saturn, Sun and Moon. The human being in his spiritual state at the very beginning of earth-evolution, born in the Jesus Child—this was presented to mankind by a Divine wisdom in the festival of Jesus' birth. At a time when it was no longer possible to understand what had descended from cosmic worlds, from heavenly spheres, to the earth, remembrance of their origin, of their state before the advent of the Luciferic forces in earth-evolution was engraved into the souls of men. And when it was no longer realised that in the highest and truest sense it could be said of the Baptism by John in the Jordan: From cosmic worlds there has come into human souls the power of the self-revealed Godhead, in order that peace may reign among men who are of goodwill—when understanding of how this picture could be presented as a sacred festival was lost, another affirmation was presented in its place, the affirmation that at the beginning of earth revolution, before the Luciferic forces began their work, man had a nature, an entelechy that can inspire him with undying hope.

The Jesus of the Gospel of St. Luke—not the Jesus described in the Gospel of St. Matthew—is the Child before whom the shepherds worship. To them the proclamation rang forth: Now is the Divine revealed from the heavenly heights, bringing peace to the souls of men who are of good-will. And so for the centuries when the higher reality was beyond man's grasp, the festival was instituted which every year brings to his remembrance: Although you cannot gaze into the heavenly heights and there recognise the great Sun-Spirit, you bear within you, from the time of your earthly beginning, the Child-Soul in its state of purity, unsullied by the effects of physical incarnation; and the forces of this Child-Soul can give you the firm confidence that you can be victorious over the lower nature which clings to you as the result of Lucifer's temptation. The linking of the festival of Jesus' birth with remembrance of Adam and Eve gave emphasis to the thought that at the place visited by the shepherds a human soul had been born in the state of innocence in which the soul existed before the first incarnation on earth.

At this time of festival, therefore, since the birth of the God was no longer understood, the birth of a human being was commemorated. For however greatly man's forces threaten to decline and his sufferings to take the upper hand, there are two unfailing sources of peace, harmony and strength. We are led to the first source when we look out into cosmic space, knowing it to be pervaded by the weaving lift, movement and warmth of the Divine Spirit. And if we hold fast to the conviction that this Divine-Spiritual Power weaving through the universe can permeate our being provided only that our forces do not flag—there we have the Easter thought, equally a source of hope and confidence flowing from the cosmic spheres. And the second source can spring from the dim inkling that as a being of soul-and-spirit, before he became the prey of the Luciferic forces at the beginning of his earthly evolution, man was still part of the same Spirit now awaited from cosmic worlds as in the Easter thought. Turning to the source to be found in man's own, original being, before the onset of the Luciferic influence, we can say to ourselves: Whatever may befall you, whatever may torment you and draw you down from the shining spheres of the spirit, your divine origin is an eternal reality, hidden though it be in the depths of the soul. Recognition of this innermost power of the soul will give birth to the firm assurance that the heights are within your reach. And if you conjure before your soul all that is innocent, childlike, free from life's temptations, free from all that has already befallen human souls through the many incarnations since the beginning of earthly evolution, then you will have a picture of the human soul as it was before these earthly incarnations began.

But one soul—one soul only—remained in this condition, namely the soul of the Jesus Child described in the Gospel of St. Luke. This soul was kept back in the spiritual life when the other human souls began to pass through their incarnations on the earth. This soul remained in the guardianship of the holiest Mysteries through the Atlantean and Post-Atlantean epochs until the time of the events in Palestine. Then it was sent forth into the body predestined to receive it and became one of the two Jesus children—the Child described in the Gospel of St. Luke.

Thus did the festival of Christ's Nativity become the festival of the Birth of Jesus.

If we rightly understand this festival we must say: That which we believe to be born anew symbolically every Christmas Night, is the human soul in its original nature, the childhood-spirit of man as it was at the beginning of earth-evolution; then it descended as a revelation from the heavenly heights. And when the human heart can become conscious of this reality, the soul is filled with the unshakable peace that can bear us to our lofty goals, if we are of goodwill. Mighty indeed is the word that can resound to us on Christmas Night, do we but understand its import.

Why was it that the festival of Christ's birth was set back thirteen days and became the festival of the birth of Jesus? To understand this we must penetrate into deep mysteries of human existence. Of outer nature, man believes, because he sees it with his eyes, that what the rays of the sun charm forth from the depths of the earth, unfolding into beauty through the spring and summer, withdraws into those same depths at the time when the outer sun-sphere is darkest, and that what will spring forth again the following year is being prepared in the seeds within the depths of the earth. Because his eyes bear witness, man believes that the seed of the plant passes through a yearly cycle, that it must go down into the earth's depths in order to unfold again under the warmth and light of the sun in spring. But to begin with, man has no notion that the human soul too passes through such a cycle. Nor is this revealed until he is initiated into the great mysteries of existence. Just as the force contained in the seed of every plant is bound up with the physical forces of the earth, so is the inmost being of the human soul bound up with the spiritual forces of the earth. And just as the seed of the plant sinks into the depths of the earth at the time we know as Christmas, so does the soul of man descend at that time into deep, deep spirit-realms, drawing strength from these depths as does the seed of the plant for its blossoming in spring. What the soul undergoes in these spirit-depths of the earth is entirely hidden from the ordinary consciousness. But for one whose eyes of spirit are opened the Thirteen Days and Thirteen Nights between the 24th of December and the 6th of January are a time of deep spiritual experience.

Parallel with the experience of the plant-seed in the depths of the natural earth, there is a spiritual experience in the earth's spirit-depths—verily a parallel experience. And the seer for whom this experience is possible either as the result of training or through inherited clairvoyant faculties, can feel himself penetrating into these spiritual depths. During this period of the Thirteen Days and Nights, the seer can behold what must come upon man because he has passed through incarnations which have been under the influence of the forces of Lucifer since the beginning of earthly evolution. The sufferings in Kamaloca that man must endure in the spiritual world because Lucifer has been at his side since he began to incarnate on the earth—the dearest vision of all this is presented in the mighty Imaginations which can come before the soul during the Thirteen Days and Nights between the Christmas Festival and the Festival of the 6th of January, the Epiphany. At the time when the seed of the plant is passing through its most crucial period in the depths below, the human soul is passing through its deepest experiences. The soul gazes at a vista of all that man must experience in the spiritual worlds because, under Lucifer's influence, he alienated himself from the Powers by whom the world was created. This vision is clearest to the soul during these Thirteen Days and Nights. Hence there is no better preparation for the revelation of that Imagination which may be called the Christ Imagination and which makes us aware that by gaining the victory over Lucifer, Christ Himself becomes the Judge of the deeds of men during the incarnations affected by Lucifer's influence. The soul of the seer lives on from the festival of Jesus' birth to that of the Epiphany in such a way that the Christ Mystery is revealed. It is during these Thirteen Holy Days and Nights that the soul can grasp most deeply of all, the import and meaning of the Baptism by John in the Jordan.

It is remarkable that during the centuries of Christendom, wherever powers of spiritual sight developed in the right way, it was known to seers that vision penetrated most deeply during the period of the Thirteen Holy Nights at the time of the winter solstice. Many a seer—either schooled in the mysteries of the modern age or possessing inherited powers of clairvoyance—makes it evident to us that at the darkest point of the winter solstice the soul can have vision of all that man must undergo because of his alienation from the Christ Spirit, how adjustment and catharsis were made possible through the Mystery enacted in the Baptism by John in the Jordan and then through the Mystery of Golgotha, and how the visions during the Thirteen Nights are crowned on the 6th of January by the Christ Imagination. Thus it is correct to name the 6th of January as the day of Christ's birth and these Thirteen Nights as the time during which the powers of seership in the human soul discern and perceive what man must undergo through his life in the incarnations from Adam and Eve to the Mystery of Golgotha.

During my visit to Christiania last year¹ it was interesting to me to find the thought which in rather different words has been expressed in so many lectures on the Christ Mystery, embodied in a beautiful saga known as ‘The Dream Legend.’ Strange to say, it has come to the fore in Norway during the last ten to fifteen years and has become familiar to the people, although its origin is, of course, very much earlier. It is the legend which in a wonderfully beautiful way relates how Olaf Åsteson is initiated, as it were by natural forces, in that he falls asleep on Christmas Eve, sleeps through the Thirteen Days and Nights until the 6th of January, and lives through all the terrors which the human being must experience through the incarnations from the earth's beginning until the Mystery of Golgotha. And it relates how when the 6th of January has come, Olaf Åsteson has the vision of the intervention of the Christ Spirit in humanity, the Michael-Spirit being His forerunner. I hope that on some other occasion we shall be able to present this poem in its entirety, for then you will realise that consciousness of vision during the Thirteen Days and Nights survives even to-day, and is in fact, being revivified. A few characteristic lines only will now be quoted. The poem begins:

Come listen to me and hear my song
The song of a wonderful youth,
I'll sing you of Olaf Åsteson
Who slept many days—'tis the truth.

'Twas Christmas Eve when down he lay
And slept so long all unknowing,
He never woke till the thirteenth day
When to Church the people were going.
Yes, it was Olaf Åsteson
Who lay so long a-sleeping.

(Translated from a German version
of The Dream Legend, by E.C.M.)

And so the poem goes on, relating how in his dream during the Thirteen Days and Nights, Olaf Åsteson is led through all that man must experience on account of Lucifer's temptation. A vivid picture is given of Olaf Åsteson's journey through the spheres where human beings have the experiences so often described in connection with Kamaloca, and of how the Christ Spirit, preceded by Michael, streams into this vision.

Thus with the coming of Christ in the Spirit, it will become more and more possible for men to know how the spiritual forces weave and hold sway and that the festivals have not been instituted by arbitrary opinions but by the cosmic wisdom which so often lies beyond the reach of men's consciousness yet works and reigns throughout history. This cosmic wisdom has placed the festival of the birth of Jesus at the beginning of the Thirteen Days. While the Easter Festival can always be a reminder that contemplation of the cosmic worlds will help us to find within ourselves the strength to conquer all that is lower, the Christmas thought—if we understand the festival which commemorates man's divine origin and the symbol before us on Christmas Day in the form of the Jesus Child—says to us ever and again that the powers which bring peace to the soul can be found within ourselves. True peace of soul is present only when that peace has sure foundations, that is to say, when it is a force enabling man to know: In thee lives something which, if truly brought to birth, can, nay must, lead thee to divine Heights, to divine Powers.—The lights on this tree are symbols of the light which shines in our own souls when we grasp the reality of what is proclaimed to us symbolically on Christmas Night by the Jesus Child in its state of innocence: the inmost being of the human soul itself, strong, innocent, tranquil, leading us along our life's path to the highest goals of existence. May these lights on the Christmas Tree say to us: If ever thy soul is weak, if ever thou believest that the goals of earth-existence are beyond thy reach, think of man's divine origin and become aware of those forces within thee which are also the forces of supreme Love. Become inwardly conscious of the forces which give thee confidence and certainty in all thy works, through all thy life, now and in all ages of time to come.

• 1. 7th-17th June, 1910, when the Lecture Course on The Mission of the Folk-Souls was given.

If we would deepen our thoughts at this time in a manner suitable for the present age, this will best be done in the way indicated yesterday, namely, by looking back over the process of human evolution in order to recognize from the spiritual guidance vouchsafed to mankind hitherto, what tasks devolve upon men today. It must not, of course, be forgotten that the point of salient importance in the Christmas thought is that in the night just beginning the Light of Christ shone into the evolution of humanity at the point of time when through this Event, through this integration, as it were, of the Mystery of Golgotha into earthly life, meaning was given to man's life on Earth, and therewith to the Earth herself.

Yesterday I spoke to you of how in the times before the Mystery of Golgotha an important rôle was played by the festivals that were celebrated in the Mysteries at Midsummer, when man, together with the Earth, opens his being to the Cosmos and when his soul can enter into union with Powers belonging to realms beyond the Earth. We heard how among certain peoples the leaders of the Mysteries, following the path along which, at Midsummer, at our St. John's tide, the human soul can be led into the divine-spiritual worlds, offered up their thoughts and feelings to the divine-spiritual Powers. They did this because they realized that whatever revealed itself to them in the course of the year was exposed to the temptations of the Luciferic powers unless at Midsummer, when the Earth spreads wide her wings into the cosmic expanse, these thoughts were felt to be Grace bestowed by the divine-spiritual Beings.

I went on to show how the evolutionary process brought it about that for a certain section of mankind, the Midwinter festival quite naturally replaced the Midsummer festival. Even in our present vapid Christmas thoughts something is still left of this Midwinter festival. The birth of the Saviour in the Midwinter night is either celebrated in religious communities, or, because a man feels that he must again find the way to the light of the Spirit, he celebrates Christmas in the stillness of his own heart, conscious that at this time of the year he is closest to the Earth and her life when he is alone with himself. For the Earth too, at this time, is shut off from the Cosmos; enveloped in her raiment of snow she lives in cosmic space as a being indrawn and isolated.

Christmas thoughts played a part even in the times when among certain peoples the Midsummer festival was still of paramount importance, but in the pre-Christian era the meaning of the Christmas thought was not the same as it is today. At that time the sublime Sun Spirit still belonged to the Cosmos, had not yet come down to the Earth. The whole condition of the human soul at Midwinter, when together with the Earth man felt himself to be in a kind of cosmic isolation, was different from what it is today. And we learn to know what this condition was if we turn our attention to certain Mysteries that were celebrated mainly in the South in times long, long before the Mystery of Golgotha. Initiation in those Mysteries was conferred upon candidates in the old way, the Initiation-Science of that day was imparted to them. And among certain ancient peoples this Initiation-Science consisted in the candidate learning to read the Book of the World—I do not mean anything that is conveyed by dead letters written on paper, but what the Beings of the universe themselves communicate. Those who have insight into the secrets of the Cosmos know that everything growing and thriving on the Earth is an image of what shines down from the stars out of the cosmic expanse.

A man who learnt this cosmic reading as we today learn the far simpler kind of reading by means of dead letters, knew that he must see in every plant a sign revealing to him something of the secrets of the Universe, and that when he let his gaze survey the world of plants or animals, this survey was itself a form of reading. And it was in such a way that the Initiates of certain ancient Mysteries taught their pupils. They did not read to them out of a book but communicated to them what they experienced under the inspiration of the so-called Year-God concerning the secrets of the course of the year and their significance for human life.

It was in this way that an ancient wisdom related world-beings and world-happenings to what concerned the life of man. When the sages of old communicated such things to their pupils, they were inspired by divine-spiritual Beings such as the Year-God.

Who was this Year-God who belonged to the rank of the Primal Powers, or Archai, in the Hierarchies? Who was this Year-God? He was a Being to whom certain of those who were versed in Initiation-Science lifted their hearts and in so doing were endowed by him with the power and inner light enabling them to read one thing from the budding plants in Spring, another from the ripening of the early fruits in Summer, another when the leaves redden in Autumn and the fruits ripen, and yet another when the trees glitter under the snowflakes and the Earth with her rocks is covered with a veil of snow. This ‘reading’ lasted for a whole year—through Spring, Summer, Autumn and Winter; and in this reading the secrets of Man himself were unveiled in the intercourse between teachers and pupils. And then the cycle of the year began anew.

Some idea of what these ancient Initiates taught to their pupils under the inspiration of the Year-God may be conveyed in the following way. The attention of the pupils was drawn, first of all, to what is revealed in Spring, when the snow is over and the Sun is gaining strength, when the first buds of the plants are appearing and the forces of the Earth are being renewed. The pupils were made aware of how a plant growing in the meadows and a plant growing in the shade of the trees in a forest, speak differently of the secrets of the universe. They were made aware of how in the various plants the warmth and light of the Sun speak differently from the cosmic expanse in the round or serrated leaves.

And what could be revealed in this way under the influence and inspiration of the Year-God through the the letters budding forth from the Earth herself, unveiled to the pupils of the teachers in the Mysteries, in the manner of that time, secrets of the physical body of man.

The teachers pointed to the physical productiveness of the Earth, to the force of the Earth shooting into the plant. At every single place on the Earth to which the pupil's attention was directed, there was a different ‘letter.’ These letters—which were living plant-beings, or living animal forms—were then combined as we today combine single letters into words. In sharing thus in the life of Spring, man was reading in Nature. The Initiations bestowed by the Year-God consisted in this reading. And when Spring came to an end, at about the time of the month of May, man had the impression: Now I understand how out of the womb of the universe the human physical body takes shape and is formed.

Then came the Summer. The same letters and words of the great cosmic Logos were used, but it was pointed out to the pupils how under the Sun's rays which stream differently now, under its light and warmth which now work in a different way, the letters change their forms, how the first buds, which had spoken of the secrets of the human physical body, open themselves to the Sun in the blossoms. These many-colored blossoms were now letters used by the pupil; each blossom made him feel how the Sun's ray lovingly kisses the plant-forces springing up from the Earth. And in the wonderfully delicate and tender process of the cosmic forces weaving over the Earth-forces in the blossoming plants, he read the words which conveyed to him how the Earth strives outwards into the cosmic expanse. Man lived in union with the Earth as she opened herself to the Cosmos, to the distant stars, lived with the Earth herself in the infinitudes.

What lay hidden in these infinitudes revealed itself to man as he gazed at the letters which were the blossoming plants. He read out of these letters what the conditions of life had been for the human being who has descended from the spiritual worlds to physical existence on the Earth; how he had gathered together etheric substance from every quarter of the heavens to form his own etheric body. Man was thus able to read the secrets enshrined in this etheric body from everything that was now coming to pass again between the Earth and the Cosmos. The signs of the Cosmic Word are inscribed upon the very surface of the Earth when the plants blossom and particular forms of life become manifest in the animal world at the time of Midsummer.

When Autumn approached, men saw how the letters of the Cosmic Word were again changing. At this time the warmth and light of the Sun are withdrawing and the plants are obliged to have recourse to what the Sun itself has conveyed to the Earth during Summer; in return, the Earth breathes out the blossoming life she has received during Summer but at the same time develops within herself the ripening fruit which brings the cycle of plant-life to completion, inasmuch as the plant bears within it the seed, the forces of germination. Again man was able to unveil what the Cosmic Word inscribes on the surface of the Earth herself in the ripening plants; again he was able to unriddle what the forms taken by animal life in the Autumn can reveal. He read very deep secrets of the universe in the flight of birds, in all the changes that take place in the lower animals and in the insect world as Autumn approaches. The way in which the insect world becomes silent and seeks refuge in the Earth, the changes of form it undergoes—all this conveyed to him that in Autumn the Earth is in process of withdrawing into herself, communing with herself.

This was brought to expression in certain festivals that were celebrated in the latter half of September and have still left traces in country districts in the form of the Michaelmas festival. Through these festivals man reminded himself that when all the paths in the Earth which led out into the Cosmos have failed, he must unite himself with something that is not bound up with the happenings of the physical and etheric worlds, he must turn his soul to the spiritual content of the Cosmos. And even in the kind of festival that is now celebrated at Michaelmas, there is still a reminiscence of humanity turning to that Spirit of the Hierarchies who will lead men in a spiritual way when external guidance through the Stars and through the Sun has lost its power.

Through everything that man read in this way in the Autumn—a reading that was also contemplation—he steeped himself in the secrets of the human astral body. Autumn was the season when those who were initiated and inspired by the Year-God read with him the secrets of the human astral body and contemplated them under his inspiration. It was at this Autumn season that the Initiates said to their pupils: “Hold fast to the Being who stands before the Face of the Sun! (The name Micha-el is still reminiscent of this.) Think of this Being, for you will need the power when you have passed through the gate of death into the supersensible worlds, when you have to go through again whatever has remained in your astral being from Earth-existence.” Secrets of the human astral body were thus drawn from what revealed itself not only in the ripening, but also in the withering plants, and in the insects creeping away into the Earth. Man already knew that if they wished to make the astral body worthy of true manhood, their gaze must be turned to the spiritual worlds. It was for this reason that the souls of those who were candidates for Initiation were directed to the Being whom we can commemorate under the name of Micha-el.

But then came the season at the middle of which is our present Christmas. This was the time when those who were inspired and initiated by the Year-God pointed out to their pupils the mysteries that are revealed when water covers the Earth in the beautiful forms of snowflakes. The reading which in Autumn had already become reflection and contemplation, now became inner, active life; what in earlier seasons of the year had been observation, running parallel with the outer physical world, now became inner spiritual effort and activity. Life was deepened inwardly. Man knew that he can only comprehend the deepest essence of his Ego when he listens to the secrets projected by the Cosmic Word, the Cosmic Logos, into everything that takes place in Nature at the time when the Earth is swathed in her mantle of snow and when life around and on the Earth is contracted by cold. It was incumbent upon those who were initiated and inspired by the Year-God to learn to understand his writing from the indications that were given in the season of Winter. Their observation was sharpened so that it could follow the processes at work in the seeds which had been laid into the Earth, and how the insects hibernate within the closely contracting forces of the Earth. Man's gaze was led from physical light into physical darkness.

There were certain Mysteries where the pupils were told: “Now you must gaze at the Midnight Sun! You must behold the Sun through the Earth. If the eyes of your soul are filled with the power which can follow the plants and the lower animals into the Earth, then the Earth herself will become transparent to your inmost soul.” It is at the time when the Earth's forces are most contracted that man can eventually see through the Earth and behold the Sun as the Midnight Sun, for the Earth is now inwardly spiritualized; whereas at Midsummer, he beholds the Sun with his physical senses when he turns his gaze from the Earth to the Cosmos. To behold the Sun at the Midnight Hour in a deep Winter night was something which the pupils of the Initiates of the Year-God must learn. And it was their duty to communicate the secrets revealed to them by the Midnight Sun to those who were faithful followers of the Mysteries but could not themselves become Initiates or actual pupils of the Mysteries.

And more and more it came about in those ancient times that when the Initiates pointed to the Sun at the Midnight Hour in the depth of Winter, they were obliged to make known to their pupils that man on Earth feels his Ego deserted and forsaken in a certain way. The festival of Midwinter became for those possessed of the greatest knowledge more and more a festival of sadness and mourning through which it was to be brought home to man that within earthly existence he cannot find the way to his Ego, that he must learn from what is to be read in the signs written by the Logos on the Earth in Midwinter, how he with his Ego had been forsaken by the Cosmos. For it was the Earth alone of which he was aware at this time, and that for which the Ego yearns—the power of the Sun—was covered by the Earth. The Sun did indeed appear at the Midnight Hour, but man felt that the strength which would enable him to reach the Sun-Being was continually waning. At the same time, the very fact that man was made aware in this way of the loneliness of the human Ego in the Cosmos, was the prophetic indication that the Sun Being would come to the Earth, would in the course of evolution permeate the being of man, would appear in order to heal a humanity ailing on account of its loneliness in the Cosmos.

Thus even in those ancient times, intimation was given of what was to come in the evolution of man, whereby the Winter festival of sorrow and mourning would be changed—especially among the people of the South—to a festival of inner joy through the appearance of Christ upon Earth. And when this revelation descended from the Cosmos into earthly existence, those who announced the Event declared how to all men on Earth the message had gone forth that the ancient festival of mourning was now transformed into a festival of rejoicing. In the inmost depths of the Shepherds' hearts, where their dreams were woven, the words resounded: “The Godhead is revealing Himself in the Heights of the Cosmos, and peace will spring forth on Earth in men who are of good will.” Such was the proclamation in the hearts of simple Shepherds.

And at the other pole, to those who were the most deeply imbued with magical knowledge, there could come from the surviving relics of ancient Star Wisdom, the message of the entry of the Cosmic Spirit into earthly matter.

Today, when we speak of the Christmas Mystery, we must think of all that is experienced through it against the background of the ancient festival of mourning; we must think of how there has entered into the course of human evolution the power by which man can wrest himself free from everything that fetters him to the Earth. We must be able to formulate the Christmas thought in such a way that we say to ourselves: The inspirations of the Year-God which revealed to the old Initiates how in the depths of Winter the Earth withdraws from the Universe and enters into a time of self-contemplation—those inspirations are still true; man can still understand how the secret of the human Ego is connected with this secret of the year. But out of his human insight, out of his discerning feeling, out of the wisdom of his heart, he can surround himself with pictures of Christ Jesus entering into the life of men on Earth, can learn to experience in all its depths the thought of the Holy Night.

But he will only be able to experience it truly if he also has the will to follow the Christ as He reveals Himself through all the ages. The task of the Initiates of the ancient Initiation-Science was to unveil the mysteries of human nature through a profound understanding of the course of the year. We too must understand what the year reveals but we must also be able to penetrate into the inner nature of Man. And when we do this, anthroposophical Spiritual Science shows us how the letters which are written in heart and lungs, in the brain and in every part of the human organism, unveil the secrets of the Cosmos, just as those secrets were unveiled to men inspired by the Year-God in the letters of the Logos which they read in the budding plants, in the animals, and their manner of life on the Earth. We in our time must learn to look into the inner being of Man—which must become for us a script from which we read the course of human evolution, and then devote ourselves to understanding the meaning and purpose of that evolution. Through deepened vision we must unite ourselves with the spiritual forces that weave through the evolution of humanity. And because this evolution is forever advancing, we must experience the Mystery of Golgotha, the Mystery of the Holy Night, anew in every epoch. We must realize the full depth of meaning contained in words spoken by the Spirit who sought out for Himself the body that was born in Bethlehem on Christmas night: “Lo, I am with you always, even to the end of the days of Earth.” We must also have a spiritual ear for the perpetual revelation of the Logos through the being of Man himself. Humanity must learn to listen to the inspirations of this God of mankind, who is Christ Himself, as men learned long ago to listen to the inspirations of the Year-God.

Humanity will then not confine itself to contemplation of what is transmitted in the Bible concerning the spiritual sojourn on Earth of Christ Jesus, but will understand that ever since then, Christ has united Himself with man in earthly life, and that He reveals Himself perpetually to those who are willing to listen. Humanity in our time will then learn to understand that just as the Christmas festival once followed the Michael festival of Autumn, so the Michael-revelation which began at a time in the Autumn in the last third of the 19th century, should be followed by a sacred Christmas festival through which men will come to understand the spirit-birth needed along their path on Earth, in order that the spiritualized Earth may eventually be able to pass into future forms and conditions of existence. We are now living in an age when there should not merely be a yearly Michaelmas festival followed by a yearly Christmas festival, but when we should understand in the depths of our souls, out of our own human nature, the Michael-revelation of the last third of the 19th century, and then seek for the path leading to the true Christmas festival—when with increasing knowledge of the Spirit we shall be permeated by that same spirit.

Then we shall understand the words in the Gospel: “I have yet many things to say unto you, but ye cannot bear them now.” Humanity is so constituted that it is capable of bearing more and more of Christ's teaching. Humanity is not intended only to listen to those who want to hinder progress, who point to what was once written down in barren letters concerning the Mystery of Golgotha, and who do not want the power of that Mystery to reveal itself to men as a living reality through the ages. Today is not the time to listen to those who would like to remain at a standstill in the Springtime of the world, which reveals outer physical nature in its brightest glory, but cannot reveal the Spiritual. Today is the time when the path must be found from the Michael festival to the Midwinter festival, when there should come to pass a Sunrise of the Spirit. We shall never find this path if in the evolution of man on the Earth we surrender to the illusion that there is light in external life, in external civilization, in external culture today; we must realize that in those spheres there is darkness. But in this darkness we must seek for the light which it was Christ's will to bring into the world through Jesus.

Let us then follow, with the same devotion with which the Shepherds and the Magi from the East sought the way to the Manger on that Christmas night—with the same devotion let us follow the signs which can be read in the being of man himself, in letters that are still indistinct, but will become clearer and clearer. Then it will be granted to us to celebrate anew the Christ Mystery of the Holy Night ... but only if we have the will to seek in the darkness for the light.

Today we often call by the name of ‘science,’ not that which explains the world but which instead of bringing light, sheds darkness and obscurity. These darknesses must reach out and take hold of the light!

If men do but try with depth and tenderness of feeling and with strongest power of will to find in the darkness the light of the Spirit, then that light will shine as did the Stars of heaven when the birth of Jesus was announced to the Shepherds and the Magi.

We must learn to place the Christmas thought into the historic evolution of humanity. We have not to wait for a new Messiah, for a new Christ. Much has been revealed to humanity through Nature—which in the course of the last few centuries has been leading men deep into the darkness of matter—and we must wait for what can now be revealed to humanity through understanding of the ever-living Christ Jesus.

We must not fasten the Christmas thought in a conventional yearly festival, but make it fluid and radiant, so that it will shine for us as did the Star at Bethlehem.

It was of this Light, this radiant Star, that I wished to speak to you, my dear friends, on this Christmas Eve. I would like to have done something to ensure that with the will that is inspired in you by anthroposophical Spiritual Science, you will unite that other will to follow the Star which in very truth shines forth to man all through the Holy Night. In deep and intimate stillness to permeate oneself with this Light—that is the deepest and truest Christmas consecration for our time. Everything else is in reality no more than an outward sign for this true Christmas feeling which we can carry over from this Christmas evening to Christmas morning tomorrow. Then this Holy Night can be for us not merely a symbol but a symbol that can become a living force. And we shall also be mindful of how deeply we ought to unite with the spiritual striving that in all good men leads on into the future, and at the same time is the true Christmas striving—the striving towards that Spirit who willed to incarnate in the body born in Bethlehem on the historic Christmas Night.

When we see the Christmas trees in the streets today, we might think that the custom of decorating a tree at Christmas is an ancient one. The custom itself, however, shows how the habits of men change. Christmas trees, which are to be found in almost every home today, represent a custom that did not exist a hundred years ago. A century ago you would not have found the streets bedecked with trees, nor would you have been able to find in the poetry and songs of that time any mention of them. The custom is a quite recent phenomenon that has been in vogue in Europe and America only since the second half of the nineteenth century. Trees first appeared as symbols of the Christmas festival around 1800. The festival itself, however, is ancient, even older than Christianity. Indeed, it was celebrated in all historical ages.

In Christianity the Christmas festival has been taken as a symbol for the birth of the Christian Redeemer only since the fourth century A.D. In the first Christian centuries, December 25th was by no means celebrated as the birthday of the Representative of Christianity. This has been so only since the fourth century. Nevertheless, in Roman times and among the Celts and Germanic peoples—even in ancient Egypt and other regions—a festival was celebrated at the same time of the year, but it was of a different character from the later Christian festival.

Now the conclusion could be drawn from this that the Christian Church, in establishing December 25th as the birthday of Jesus, did something that was against all historical tradition and constituted a kind of correction. This is not the case. To understand the significance of the Christmas festival, one must recognize the ancient wisdom hidden in it. Festivals such as Christmas, Easter and Whitsuntide are nothing but dates inscribed in the times by our ancestors, and they show us, their descendants, how the relationship of world and man and the great mysteries of existence were understood in earlier times. The one who is able to decipher the script that is written in the great festivals, or is able to read the hieroglyphics that time itself presents to us, finds there deep and significant mysteries of human development.

I said, and we shall see presently in what sense it is meant, that the Christmas festival has been celebrated since the beginning of history. Recorded history dates back to the Egypto-Chaldean or third post-Atlantean period. Our own period, the fifth post-Atlantean, in which the science and culture of the physical world is being developed, began in the fifteenth and sixteenth centuries. The preceding period, the Greco-Roman, goes back to the eighth and ninth centuries B.C. to the time when Homer sang his poems to the Greeks. This age has left a record of the feelings and deeds that occurred during the fourth post-Atlantean period. Then we reach back to a still more ancient time, the gray antiquity of the age of the Judaic people, and the time when the Egyptian priests preserved a lofty wisdom that they disseminated to the common people only in an esoteric form. Here recorded history ceases.

What we know today of Persian history was recorded much later than when it actually occurred. The sublime religion of ancient India that is recorded in the Vedas and the Vedanta philosophy is of much later date than the actual age in which the great thoughts of the Rishis of ancient India, which were received directly from the divine spirits themselves, flowed through to mankind. So we can look back from our own period, which will still last for a considerable time, to the Greco-Roman period when Christianity appeared, and still further back to the age of the Egyptian priests. Then the paths disappear and only one who is able to look at history with different means can gain knowledge of ancient Persia, and even older times.

To really understand Christmas one must look back to that turning point in time when mankind, newly risen, was taught a new wisdom. At that time a great flood deluged the continent of the ancient Atlantean culture and a new culture, to which the epochs I have enumerated belong, was founded. An entirely new mode of thought and feeling arose in this new mankind, but nothing has been preserved of the culture of the Atlanteans, nor of that even more ancient people, the Lemurians, who perished when Lemuria was destroyed by fire.

When mankind reaches a new turning point in its evolution, it must briefly recapitulate what it has previously passed through. Thus, the peoples of the first three post-Atlantean periods had briefly to recapitulate three important evolutionary epochs of mankind. In ancient India the wise Rishis looked back to a time when the sexes did not yet exist, to a time when man was sexually still a unity. They looked back to a primeval man, known in occult teachings as Adam Kadmon, who was both man and woman. The highest cosmic being expressing this primeval unity was indicated by the sacred name, Brahman. All manifoldness proceeded from Brahman, the Divine Unity. This unity was present for men on earth only as long as the male and female sexes did not exist. Thus, in the spirit of the great Indian Rishis there appears, like a mirrored image, the divine primeval unity of man, the pre-human Adam Kadmon, in whom lived peace, spirit, clarity and harmony. He it is who speaks in the Vedas that poured from the lips of the Indian Rishis. This occurred in the first period of human civilization after the great flood. At that time one did not yet speak of a trinity, of a threefold Divine Person, but solely of a primeval Unity, of Brahman, in whom everything was contained and in whom everything originated.

Then a time came when the Persian priests of Zarathustra, the wise Parsis, looked back to the epoch in which the two sexes were born out of fire, and man became a duality. With the birth of sexual man out of fire, evil, which had not previously existed, entered the world. Evil in the human sense did not exist before the division of the sexes that occurred in the middle of the Lemurian age. Good and evil have existed only since that time when they came to fill the last part of the Lemurian age and the first part of the Atlantean.

It is interesting to investigate in the spiritual accounts called the Akashic Record the way this twofold form of mankind expressed itself. Even the spiritual scientist, who is able to decipher these wondrous documents, is astonished to find how different the male and female elements of that time were as compared with what they are at present. Under the guidance of the wise leaders of mankind, woman developed the soul element, and man the element of will. In this way, the duality of will and soul arose and confronted each other in the two sexes in the Atlantean period. Through the fact that the soul entered the physical body, evil entered mankind, and because mankind had to recapitulate the epoch that is characterized by the difference between good and evil, the fire worship of the religion of the Parsis appeared, that is, the doctrine of Ormuzd and Ahriman. This, as the Persian period of culture, precedes recorded history.

The duality of good and evil was taught in the religion of Zarathustra. Men were not yet concerned with a trinity, which came later at about the time when the first historical documents appeared. The Akashic Record gives no information of a trinity existing in pre-historical times. It only became necessary for people to look up to a third power after they came to distinguish between good and evil. Thus the figure of the mediator appeared—the conciliator, the redeemer from evil, who led mankind from evil to good, and he was most clearly present in the Mysteries of Mithras that originated in Persia and spread finally over the whole world.

In those ancient times men saw earthly events as a reflection of the Divine and of what had occurred in the great celestial vault of the heavens. If you study the Zodiac, you will find there the signs of Cancer, Gemini, Taurus and Aries. The vernal point of the sun advances according to certain laws so that in ancient times the sun rose in spring in the sign of Cancer, later in the sign of Gemini, then in Taurus, and still later in the sign of Aries. At about the eighth century B.C. the sun had entered the sign of Aries, the Lamb. In our age it has entered the sign of Pisces.

Earthly events are determined by what occurs in spiritual realms. Take the sign of Cancer, for example. Its true significance is not always known, but this sign, which consists of two intertwining spirals, when rightly understood points to the dawn of a new age. Whenever an important event occurs in the world, whenever one stage of evolution is superseded by another thereby bringing something new into the world, two such spiral movements intertwine. One spiral of the sign of Cancer indicates the end of the Atlantean culture; the other, the beginning of the Aryan culture. Our ancestors thus perceived in the heavens the outward sign for the rise of the new Aryan culture. At a later time the sun entered the sign of Gemini, the Twins. This is the sign of good and evil, the sign that governed Persian thinking. Then the sun entered Taurus. Here we have the third post-Atlantean period with its veneration of the Bull in the Egyptian Apis cult, the Babylonian cult of the Bull and its sacrifice, and the Mithraic cult of ancient Persia. Man brought the sacrifice of the Bull down to earth from the heavens where it was inscribed.

The fourth post-Atlantean period, in which Christianity arose, began with the entrance of the sun into Aries. This important turning point in history is indicated by the story of the Greek hero, Jason, who captured the Golden Fleece. A further important turning point is indicated by the sacrifice of the Mystical Lamb upon the Cross.

Let us understand this whole course of evolution correctly. After the duality of good and evil had been comprehended in human consciousness, the concept of the trinity arose and appeared in various religions. We recognize it in the Mithraic Mysteries that existed in many Mediterranean countries. Let us look at one of these Mystery temples. Only a symbolic action was performed for those who participated in the lesser Mysteries, but for those who were permitted to participate in the greater Mysteries, the same events also took place as an event in the astral world. I can only describe the lesser Mysteries of the Mithraic cult now. The symbolic Bull became visible and the Mediator, the God, rode upon his back. He covered the Bull's nostrils, plunged a sword into his side and a snake and a scorpion appeared. Above the head of the God Mithras was a bird and over the whole group, on one side a being soared with a lowered torch, on the other a being with a raised torch, symbolizing the course of the sun across the heavens.

This description represents human life as it lived in the consciousness of the men of that time. Man had reached the point of looking within himself for redemption, for the third divine principle that could lead him beyond evil, reconciling evil with good. Evil here consisted of the passions that drag man down to earth, symbolized by the Bull. The Mediator who killed the lower nature by thrusting the sword into the side of the bull appeared as the immortal in man that can raise him to his higher self. Thus, during the time of the third post-Atlantean period a divine trinity appeared as mediator between good and evil, and mankind came to comprehend what is called in theosophy, atman, buddhi and manas. At the moment the mediator appeared, the mystical secret was accomplished; the trinity had been awakened in man's consciousness.

Through his recognition of the unity, the duality and the trinity, man was led to atman, buddhi and manas. Atman, or spirit-man, is the unity man comes to experience in himself when he has achieved that stage. Buddhi, or life-spirit, will find expression in man through the overcoming of evil by good. Duality will purify the lower instincts and desires, and all evil will be consumed in the fire of love. Manas, or spirit-self, is the spiritual principle that rules human development even now. As the Messiah, the Redeemer, created a unison in the world that leads from disharmony to harmony, so duality is redeemed through the trinity in which evil is conquered by good.

So the human race reached the point of perceiving its destiny, pre-ordained by the eternal world order, in the Trinity. Man looked up to the threefold aspect of the Godhead and perceived a divine Trinity in the world upon which he himself was dependent. In truth, however, he first had to experience the descent of the Trinity to the earth embodied as a human being, as his human brother. This was the great event that stands at the beginning of our era, and the Trinity thereby acquired an entirely new significance for human consciousness.

We can understand the deeper meaning of the Christmas festival only if we comprehend the Mediator in the right way. Out of unity, duality has developed, and out of duality, a chaos from which harmony is to be re-created—a re-creation that can only be brought about by the Mediator. This harmony can only find its expression in an eternal law that, in the time of the Mithraic cult, found its symbolical expression in the fact that in man himself people saw an image of the cosmic law that creates the everlasting harmonies of the world.

In the Mysteries of the Persian religion already mentioned you will find a sevenfold initiation of those permitted admission to the holy secrets. Those who had some knowledge of the most elementary secrets belonged to the first degree of initiation, and were given the symbolic name of the “Ravens.” The second degree was that of the “Occult Ones,” the third, that of the “Warriors” or “Fighters” for the sacred truth. The fourth degree was that of the “Lions,” and the fifth, the “Persians.” Only one in whom the consciousness of spirituality we call manas had awakened was considered to be a full “Persian,” an initiate of the fifth degree. A member of his people in the true sense of the word, he represented the destiny of his people. If he advanced to the next degree of initiation, he no longer represented the character of his people but that of all mankind in its development from the third phase of evolution, that is, the middle of the Lemurian epoch, into the fifth phase, the post-Atlantean. Such an initiate was called a “Sun Runner” or a “Sun Hero,” and all Sun Heroes mentioned in ancient books are initiates of the sixth degree. The last degree of initiation was that of the “Father,” which was connected with the future development of mankind.

What does the name “Sun Runner” signify? If you were to look back into the primeval ages of our solar system, you would find that it arose from out a battle of chaotic heat; you would find that harmony in our world emerged out of disharmony, and that peace and law developed from non-peace and disharmony. The course of the sun is so regular that we cannot imagine that it might deviate and turn from its path even momentarily. Our universe is so firmly and harmoniously grounded that nothing can throw the sun off its destined course. In the path of the sun across the sky the ancient Persian initiate of the sixth degree saw his own inner destiny. The sun of his inner life, the sun of his spirit, had to shine for him with the same certainty as the outer sun, making it impossible for him to deviate from the path of the good and the wise. The human being who had reached the sixth degree of initiation had to be so permeated by this lawfulness that it was impossible for him to stray from the path. He was a Sun Hero, a Sun Runner. The goal of all previous degrees of initiation was to give this inner certainty to man.

Men who knew something about the Mysteries saw a deep harmony between human destiny and the course of the sun across the sky. They said that the sun makes the days grow shorter as autumn approaches, that everything withdraws into the earth. When Christmas arrives, a turning point is reached. The light increases, days grow longer and nature reawakens. So the birth of the light at Christmas time has been celebrated since the times when the light became the symbol of revelation in the world and man. In the East all men of the post-Atlantean epoch saw in the light the garment of the wise world order, of world wisdom.

Gazing into cosmic space today, we see the light shining steadfastly and harmoniously from the stars. In reality, however, the Spirits of Wisdom reveal themselves through the light, which in ancient religions was conceived of as the garment of cosmic wisdom. It was at first celebrated as the unity, the primeval wisdom, then as the duality of light and darkness, and finally as the trinity, the illuminated human being, the teacher and mediator, Mithras. But mankind could be blessed by this cosmic harmony only when a consciousness of it arose from the human heart itself. The external light, the light that is born out there in the universe, must today be born also in the human heart.

Christianity stands as the external mystical fact for the birth of the light. Christ brought to the earth what had existed from the beginning, although it was hidden from mankind throughout the ages we have been speaking of. Now, however, a new climax was reached. Even as the light is born anew at the winter solstice, so in the fourth post-Atlantean period the Savior of Mankind, the Christ, was born. He is the new Sun Hero who was not only initiated in the depths of the Mystery temples, but who also appeared before all the world so that it could be said, “Blessed are they that have not seen and yet have believed” (John 20:29). When it was recognized that the Divine could descend into a personality, the festival celebrating the birth of the Sun Hero, the Christ, came to replace the festival celebrating the birth of the light.

What formerly was impossible could now be attained. Man could now give birth to light in his own soul. He could do this because the principle of light had incarnated in a human being for the first time. In this way the festival of the winter solstice was of necessity brought together with the Christ festival. The whole significance of the preceding evolutionary periods is determined by the establishment of the festival of the birth of Christ at the time of the festival of the winter solstice. Wisdom and light first appeared to men externally, but now, after the Christ event, the light must be kindled in man's own heart. Christ Himself must be born in man. It was for that reason that the Event of Palestine—a mystical as well as an historical fact—had to occur.

Thus, we are faced with an historical event, a great mystery that is little understood. The event that occurred in Palestine took place literally as it is described in the Gospel of St. John, and it is also a mystical fact. To conceive of this event otherwise is to misunderstand it. But if it is comprehended in this way, it will also be understood why from this moment onward God can be thought of as a personality, and the Trinity, which previously was thought of differently, can now be understood in the form of three Divine Persons. Christ had now become a Person, thus proving that the Divine can be realized in man. He was the First on earth in Whom the Divine had dwelled, and henceforth this could become a constant, indestructible ideal for man.

All the great teachers of wisdom—the Egyptian Hermes, the ancient Indian Rishis, Confucius, the Persian Zarathustra—have spoken the Divine Word. In Jesus the Christ, however, the Divine Word Itself walked on earth in a living shape for the first time. Before this time there was on earth only the Path and the Truth. Now we have the Path, the Truth and the Life. The great difference between earlier religions and Christianity consists in the fact that Christianity is the fulfillment of the previous religions, that in Christ we are not concerned with a great teacher of wisdom—teachers of wisdom were present in all other religions—but with a human personality who at the same time must be revered as a Divine Personality. Herein is to be found the importance of the disciples' message, “We have laid our hand into His wounds, we have heard His message.” The emphasis is placed on the appearance, on the direct impression. It does not merely listen to the word but considers the personality. The conviction prevailed that Christ was, in a unique fashion, the Cosmic Sun Hero.

If we comprehend this, we also understand that the ancient festival of the winter solstice signified something different from the present Christmas festival. In Egypt we find Horus, Isis and Osiris, the archetypal image of what also lives in Christianity. In ancient India we have the birth of Krishna by the holy virgin. We find echoes of this myth everywhere, but what is important in Christianity is what I have just expressed. That is the fact that not only the Threefoldness, but the Fourfoldness has become sanctified, that Holiness has descended right down into the personality. Previously, Holiness was divine and dwelled in unattainable heights above men. The ancient Rishis revered it as the indefinable, unutterable Brahman; the ancient Zarathustrian pupils saw it in the duality of good and evil; in Egypt we have the triad of Isis, Osiris and Horus. The fact that the Divine has dwelled among men, that it has become Personality, however, was the secret of the fourth post-Atlantean period. The most important event for the men of this age is the fact that the Christmas festival, which always represented the birth of an initiate, now represents the birth of the greatest Sun Hero, of Christ Himself. Thus these two facts of necessity sound together in the world's course.

When we look at the fourth post-Atlantean period and compare it with the time in which we ourselves are living, we see that the Divine has descended still further. Today it has taken on a peculiar form, which must be understood if we wish fully to decipher the Christmas festival. Let us go back to the fourth post-Atlantean period, back to the twelfth and thirteenth centuries A.D. You will find full comprehension of the real personality of Christ by those who knew this mystery. The personality of Christ is comprehensively described, for instance, in the poem, The Heliand, which puts Christ into a German setting. The Christ as personality is firmly implanted within mankind so that the conditions of other countries can be connected with His deed of redemption.

But another mood also arises. The belief in this archetypal image of mankind has been shaken. Something has appeared that in some ways signifies progress since a much larger part of humanity participates in the course of the further development of Christianity. But these people have ceased to grasp the fact that the center of their thinking, feeling and willing lies in the individual personality of Christ. Fewer and fewer men dare admit to themselves that it is not a question of doctrine, but rather of the Personality of Christ. This finally dissolves into a veneration of an abstract ideal that is conceived by the intellect and toward which men then come to strive.

Summing up, at the time of the first post-Atlantean period the Divinity was Brahman; during the second, it was the duality of light and darkness; in the third, it was the trinity. Then, during the time of the fourth post-Atlantean period, the trinity descended into a person on earth, and now this Personality has descended even further to the stage of mere intellect, which has dissolved it so that it is revered only as an abstract ideal.

In our own fifth post-Atlantean period the time is being prepared that must come, bringing with it a belief in the new initiates, the Fathers. The initiates of the seventh degree are called the Fathers, as we have said, and in spiritual science we speak of the knowledge of the Masters, because it will be to the Masters, as the great leaders of mankind, to whom mankind will look in gratitude and veneration. The fifth post-Atlantean period repeats the three preceding periods in the great process of Advent. The three weeks of Advent symbolize these earlier periods, and man must once again pass through briefly the way the birth of the light was experienced at Christmas.

The birth of the light will be followed by life in the light. Christians, therefore, should not see in the Christmas festival something that passes. It is not a memorial festival commemorating what has occurred in the past. The Christmas message does not say, “Christ has been born, Christ was born.” It says, “Today Christ is born.” Today is always emphasized. This is significant. The emphasis on today should be understood in the sense in which Christ has spoken, “I am with you always even unto the end of days.” This confronts us anew each year and reveals to us the connection between man and the heavens. It shows us that what has occurred in the heavens must also take place in man. Just as the course of the sun cannot be altered a fraction without causing chaos, so likewise man must keep to his path. He must attain to that inner harmony and rhythm that is exemplified in Christ, Who was incarnated in Jesus and Who will be active in the Fathers whose guidance man will follow in future ages.

This is the connection between man and the heavens. Not only is the sun to travel its unchanging course in the heavens, gaining new forces at the winter solstice. It will also bring about in man a birth of the light out of his deepest soul that will be a resurrection, a Sun Heroship of the fifth post-Atlantean period. For this reason do we have the Christmas saying, “Peace to men on earth who are of good will.” Inner peace will bring the evolution of mankind into a rhythmical course, just as the sun has acquired a regular rhythm in its course. In the course of the sun we see an image of the eternal circular course of the cosmos. It has overcome its chaos and has attained peace. In this sense, Christmas is a festival of peace, streaming forth a mood of peace and harmony. When this is brought about, it will be celebrated in the right sense. In the tolling of the Christmas bells we hear not only the sounds of the church, but also the striving of the whole of mankind as it works and has worked toward its further development since the time when the earth with its spirituality arose from the great cold.

What the preceding races have longed for as their future, has come to birth during the fourth post-Atlantean period. What the three subsequent ages must strive for resounds from the Christmas chimes because, if we truly understand what the Christmas festival expresses, the harmonies of the heavens speak to us. Every festival of the year is firmly based in primeval wisdom. They have not been arbitrarily established but have been created out of the deepest wisdom of the world. The one who can really understand them, celebrating them with full comprehension, finds in them the signs of ancient wisdom, of events that have taken place since the very beginning and that will continue into the future. In this way the festivals lose their conventional meanings and gain new significance. Thus, to read the great cosmic truths in this manner, means to celebrate the cosmic festivals correctly. When you come to read the primal truths of the heavens in this way, you celebrate the great cosmic festivals with your heart, your senses and your mind. Then they are celebrated genuinely out of the spirit and are of significance to mankind.

The anthroposophical science of the spirit is not mere abstract thoughts or a web of dogmas. It has a great task and world mission to accomplish in order to enliven again what mankind has forgotten, to strike fire again into what our ancestors have given us. Then human egotism will cease. Men will learn to live in the unitary spirit of the world, in a wisdom which, besides much else, streams from spiritual science. Spiritual science is practical in the best sense and gives us inner strength and certainty of hope. It makes possible the mood of peace and confidence of spirit that flow from the Christmas festival to permeate deeply the souls of those striving for spirit knowledge.

Exalted spiritual leaders of mankind have prescribed this festival for us in primeval ages. So at the end of this hour let us place before our souls the following as true Christmas wisdom.

Advanced human brothers are the leaders of the spiritual movement. They were already present at the beginning of the post-Atlantean age when the great cosmic festivals were established. Today, as the great teachers of mankind, they again reveal such truths to us. These teachings are not imparted to us out of speculation or as their own opinions, but because they were present when these things occurred. They have prepared the peace, which is to stream over mankind in the future, and they have created the holy script in these festivals. From this is to be read the message of peace, the message of inner soul bliss attainable through spiritual science. If we live in the way put forth by the Masters of Harmony, we will gradually approach the great ideal that they themselves live. Spiritual science reminds us of these exalted leaders when we are seized by the Christmas mood. It speaks of peace and of the sacrificial gifts of the great Masters—a peace that streams into the future of mankind. We see it surrounded by the radiance of spiritual light and concordance of feelings. In the glory in which the Fathers appear, we recognize those who lead us into the future. In our striving toward them, a life is born out of our own soul that is immersed in peace and harmony, which, as the birth of peace at Christmas, is an image of the course of the sun through the universe.

This is what the wise Magi, the great Masters, teach us. It is this that we are told by those human beings who speak, not out of mere blind faith in these Masters, but out of their full knowledge. The Masters are, and the spiritual world movement, under the guidance of the Masters, is the great, sublime movement of peace that leads man to the cosmic harmony in which human souls will live with the unerring regularity of the sun coursing through the universe, showing us the path to the radiant beauty of the Spirit Sun.

THE Festival of the Holy Night has for centuries been a great festival of remembrance in the whole of Christendom. And when we think of it as such we must be mindful of all that has been associated with this festival in the feelings and hearts of men. It must be remembered that the festival of the 25th of December did not become an institution in Christianity until the fourth century A.D. It was in the fourth century, for the first time actually in the year 354, in Rome, that the Festival of the Birth of Jesus was placed as it were before the Christian world as a great and memorable contribution to the times. It was out of the very deepest instincts of Christian evolution that such a contribution to the times was made in the fourth century of our era.

The peoples from the North were swarming down towards the South of Europe. Many pagan customs were still widespread in the southern regions of Europe, in Roman districts and in Greece; pagan customs were also rife in North Africa, in Asia Minor—in short, wherever Christian thought and Christian feeling were gradually beginning to spread. But by its very nature Christianity was not intended to be a sectarian teaching, destined for this or that circle of human beings. However many factors, both internal and external, have mitigated against its original purpose, Christianity was, as a matter of course, intended to nourish the souls and hearts of all men upon the earth.

In the religious consciousness of antiquity, Divine Powers were associated with the stars, and the mightiest Power of all with the sun. This consciousness was still alive in the pagan peoples both of the North and South of Europe, and within this pagan mind there lived the thought that the time when the earth has her darkest days, at the winter solstice, is also the time when the victorious power of the sun, working in all earthly fertility, begins again to unfold.

The feeling that at this season the earth is resting in her own being, shut off from the Divine Powers of the cosmos and living in loneliness within the universe, was superseded at the time of the winter solstice by the feeling of hope that once again the rays of light and love from the realm of the sun come to awaken the earth to fruitfulness. And a realisation of the nature of man's own soul-being was intimately associated with this other feeling.

In the life of the ancient pagan religions, man felt himself inwardly part of the earth, a limb or member of the earth. It was as though the very life of the earth were continued into his own body. And so in the days of summer when the earth receives the strongest forces of warmth and light from the heavenly sphere of the sun, man felt that his own being too was given over to that world whence the radiant, warmth-giving rays of the sun shine down upon the earth. During the time of midsummer he felt as if his whole being were given up to the wide cosmic spaces. At the time of the winter solstice man felt himself in intimate connection with the earth and with all the forces preserved in the earth from the warmth and radiance of the summer. Together with the earth he felt himself living in loneliness within the cosmos. And the return of the forces of the Divine-Spiritual cosmos to the earth at this time of the winter solstice was a deep and real experience in him.

And so into the thought of the Christmas Festival man laid all that his life of feeling, his life of soul and spirit brought home to him so intimately in connection with the universality of the cosmic Powers. This intimate experience at the festival of the winter solstice was closely connected with the Christian impulse and it was therefore quite natural that those who came into contact with Christianity should share in its most precious experience, namely, an experience connected with this festival of the winter solstice.

In line with the change that had taken place between the age described in the Old Testament and the age described in the New Testament, the most cherished experience of Christianity lay in the remembrance of the birth of Jesus. The peoples of the Old Testament expressed the great mystery of human life and death by saying: When the soul passes through the gate of death it enters upon the path which will unite it again with the Fathers. And what does this imply? It implies that in those times there was a longing to return to the Fathers, and this indeed was a cherished and intimate experience—an experience bound up with the conceptions expressed in the Old Testament.

In the course of the first four centuries of Christendom this longing for communion with the Fathers was replaced by something else. The souls of men were directed towards the birth of the Being Who is the centre around which Christendom coheres. The feeling that lived in the peoples of the Old Testament changed into a feeling connected with the events at Nazareth or Bethlehem, with the birth of the child Jesus.

And so, when it established the Christmas Festival in the fourth century, Christianity brought its contribution towards the union of men all over the earth. A cherished and intimate experience was bound up with the Christmas Festival. And if we think of the way in which this Christmas Festival was celebrated through the centuries, we find evidence everywhere that at the time of the approach of Christmas, the souls of men within Christianity were filled with loving devotion for the Jesus Child. And this loving devotion is the revelation of something of outstanding significance through the centuries which followed.

We must really have an inner understanding of what it signified when the Christmas Festival was instituted on the 25th of December, that is to say, more or less at the time of the winter solstice. For actually as late as the year A.D. 353, in Rome itself, this festival was not celebrated on the 25th of December, neither was it a commemoration of the birth of Jesus of Nazareth. The festival was celebrated on the 6th of January as a commemoration of the Baptism in the Jordan. It was a festival of remembrance associated with the Christ Being. And this festival of remembrance included the thought that through the Baptism in Jordan, the Christ, Who was a Being belonging to a world beyond the earth, had come down from the heavens and united himself with human nature in the person of Jesus of Nazareth.

It was the celebration of a birth that was not an ordinary birth. The festival was a celebration of the descent of the Christ Being, whereby new and quickening forces poured into earthly existence. The day was dedicated to the revelation of the Christ, to remembrance of the Mystery that a heavenly force had united with the earth, and that through this intervention of the heavens the evolution of humanity had received a new impulse. This Mystery of the descent of a heavenly Being into earthly existence was still understood in the age of the Event of Golgotha itself, and for some time afterwards. For at that time fragments were still present of an ancient wisdom that had been capable of understanding a truth only to be known in super-sensible experience. The old instinctive knowledge, the ancient wisdom which was poured into human beings born on earth as a gift of the Gods—this wisdom was gradually lost. It faded away little by little as the centuries went by. But at the time of the Mystery of Golgotha, enough wisdom was still left to give man some insight into the mighty Event that had come to pass.

And so in the early centuries of Christendom the Mystery of Golgotha was understood by the light of wisdom. But by the time of the fourth century after Christ, this wisdom had almost completely disappeared. Men's minds were occupied with what was being brought to them on all sides by the pagan peoples, and understanding of the deep mystery connected with the union of the Christ with the man Jesus was no longer possible. The possibility of understanding the real nature of the Mystery of Golgotha was lost to the human soul. And so it remained, on through the subsequent centuries. The ancient wisdom was lost to humanity—and necessarily so, because out of this wisdom man could never have attained his freedom, his condition of self-dependence. It was necessary for man to enter for a while into the darkness in order, out of this darkness, to develop, in freedom, the primal forces of his being. But a true Christian instinct substituted another quality in place of the wisdom which the world of Christendom had brought to the Mystery of Golgotha—a wisdom which illumined the discussions that were held on the nature of this Mystery. Something else was substituted for the quality of wisdom.

Modern Christianity has very little knowledge or understanding of the profundity of the discussions that were carried on among the wise Church Fathers in the first centuries of Christendom as to the manner in which the two natures—the Divine and the Human—had been united in the personality of Jesus of Nazareth. In the early Christian centuries this was a Mystery which addressed itself to a living wisdom—a wisdom which then faded away into empty abstraction. Very little has remained in Western Christianity of the holy zeal with which men tried to understand how the Divine and the Human had been united in the Mystery of Golgotha.

But the Christian impulse is mighty and powerful. And it was the power of love which came to replace the wisdom with which the Mystery of Golgotha was greeted at the time when its radiance shone over the earth. In marvellous abundance, love has been poured out through the centuries from the minds and hearts of men to the Jesus Child in the manger. And it is really wonderful to find how strongly this power of love is reflected in the Christmas Plays which have come down to us from earlier centuries of Christendom. If we let these things work upon us, we shall realise how deeply the Christmas Festival is a festival of remembrance. We shall realise too that, just as the peoples of the Old Testament strove in wisdom to be gathered to the Fathers, so the peoples of the New Testament have striven in devotion and love to gather together at Christmas around the sinless Child in the manger.

But who will deny that the love poured out to the wellspring of Christendom by so many hearts has little by little become more or less a habit? Who will deny that in our age the Christmas Festival has lost the living power it once possessed? The men of the Old Testament longed to return to their origin, to be gathered to their Fathers, to return to their ancestors. The Christian turns his mind and heart to human nature in its primal purity when he celebrates the Festival of the birth of Jesus. And it was out of this same Christian instinct—an instinct which caused man to associate the Christmas Festival with his earthly origin—that the day before Christmas, the 24th of December, was dedicated to Adam and Eve. The day of Adam and Eve preceded the day of the birth of Jesus. And so it was out of a deep instinct that the Tree of Paradise came to be associated as a symbol with the Christmas Festival.

We turn our eyes first to the manger in Bethelehem, to the Child lying there among the animals who stand round the blessed Mother. It is a heavenly symbol of the primal origin of humanity. Our feelings and minds are carried back to the earthly origin of the human being, to the Tree of Paradise, and with this Tree of Paradise there is associated the crib, just as in the Holy Legend the origin of man on earth is associated with the Mystery of Golgotha. The Holy Legend tells that the wood of the Tree of Paradise was handed down in a miraculous way from generation to generation until the age of the Mystery of Golgotha, and that the Cross erected on Golgotha, the place of the skull—the Cross on which Christ Jesus hung—was made of the very wood of the Tree of Paradise. In other words, the heavenly origin of man is associated with his earthly origin.

In another sense too, the fundamental conception of Christendom tended to obliterate understanding of these things. Nobody in our days can fail to realise that men have very little insight into the truth that the Godhead may be venerated as the Father Principle but that the Godhead can also be conceived as the Son. Humanity in general, as well as our so-called enlightened theology, has more or less lost sight of the difference in nature between the Father God and the Son God. And because this insight had been lost, we find the most modern school of orthodox theology proclaiming the view that in reality the Gospels treat of God the Father, not of God the Son, that Jesus of Nazareth is simply to be regarded as a great Teacher, the messenger of the Father God.

When people of to-day speak of Christ, they still associate with His flame certain memories of the Holy Story, but they have no clearly defined feeling of the difference in the nature of the Son God on the one hand and of the Father God on the other. But at the time when the Mystery of Golgotha was fulfilled in the realm of earthly existence, this feeling was still quite living. Over in Asia, in a place of no great importance to Rome at the time, the Christ had appeared in Jesus of Nazareth. According to the early Christians, Christ was that Divine Nature Who had ensouled a human being in a way that had never before occurred on the earth, nor would occur thereafter. And so this one Event of Golgotha, this one ensouling of a human being by a Divine Nature, by the Christ, imparts meaning and purpose to the whole of earthly evolution. All previous evolution is to be thought of as preparatory to this Event of Golgotha, and all subsequent evolution as the fulfilment, the consequence of the Mystery of Golgotha.

The scene of this Event lay over yonder in Asia, and on the throne of Rome sat Augustus Caesar. People of to-day no longer realise that Caesar Augustus on the throne of Rome was regarded as a Divine Incarnation. The Roman Caesars were actually regarded as Gods in human form.

And so we have two different conceptions of a God. The one God upon the throne of Rome and the other on Golgotha—the place of a skull. There could be no greater contrast!

Think of the figure of Caesar Augustus, who, according to his subjects and according to Roman decree, was a God incarnate in a man. He was thought to be a Divine Being who had descended to the earth; the Divine forces had united with the birth-forces, with the blood; the Divine power, having come down into earthly existence, was pulsing in and through the blood. Such was the universal conception, although it took different forms, of the dwelling of the Godhead on earth. The people thought of the Godhead as bound up with the forces of the blood. They said: Ex Deo nascimur.—Out of God we are born. And even on lower levels of existence they felt themselves related to what lived, as the crown of humanity, in a personality like Caesar Augustus.

All that was thus honoured and revered was a Divine Father Principle. For it was a Principle living in the blood that is part of a human being when he is born into the world. But in the Mystery of Golgotha the Divine Christ Being had united Himself with the man Jesus of Nazareth—united Himself not, in this case, with the blood, but with the highest forces of the human soul. A God had here united with a human being, in such a way that mankind was saved from falling victim to the earthly forces of matter. The Father God lives in the blood. The Son lives in the soul and spirit of man. The Father God leads man into material life: Ex Deo nascimur.—Out of God we are born. But God the Son leads man again out of material existence. The Father God leads man out of the super-sensible into the material. God the Son leads man out of the material into the super-sensible. In Christo morimur.—In Christ we die.

Two distinctly different feelings were there. The feeling and perception of God the Son was added to the feeling associated with God the Father. Certain impulses underlying the process of evolution caused the loss of the faculty to differentiate between the Father God and God the Son. And to this day these impulses have remained in mankind in general and in Christianity too. Men who were possessed of the ancient, primordial wisdom knew from their own inner experiences that they had come down from Divine-Spiritual worlds into physical and material life. Pre-existence was a certain and universally accepted fact. Men looked back through birth and through conception, up into the Divine-Spiritual worlds, whence the soul descends at birth into physical existence.

In our language we have only the word ‘Immortality.’ We have no expression for the other side of Eternity, because our language does not include the word ‘Unborn-ness.’ But if the conception of Eternity is to be complete, the word ‘Unborn-ness’ must be there as well as the word ‘Immortality.’ Indeed all that the word ‘Unborn-ness’ can mean to us is of greater significance than what is implied by the word ‘Immortality.’

It is true that the human being passes through the gate of death into a life in the spiritual world, but it is no less true that an exceedingly egotistical conception of this life in the spiritual world is presented to man to-day. Human beings live here on the earth. They long for Immortality, for they do not want to sink into nothingness at death. And so, in speaking of Immortality, all that is necessary is to appeal to the instincts of egotism.

If you listen carefully to sermons you will realise how many of them count upon the egotistical impulses in human beings when they want to convey an idea of Immortality to the soul. But when it comes to the conception of Unborn-ness it is not possible to rely upon such impulses. Human beings are not so egotistical in their desire for existence in the spiritual world before birth and conception as they are in their desire for a life after death in the spiritual-world. If a life hereafter is assured them, then they are satisfied. Why, they say, should we trouble about whence we have come? Out of their egotism men want to know about a Hereafter. But when once again they unfold a wisdom untinged with egotism, Unborn-ness will be as important to them as Immortality is important to-day.

In olden times men knew that they had lived in Divine-Spiritual worlds, had descended through birth into material existence. They felt that the forces around them in a purely spiritual environment were united with the blood, were living on in the blood. And from this insight there arose the conception: Out of God we are born. The God Who lives in the blood, the God whom the man of flesh represents here on earth—he is the Father God.

The other pole of life—namely, death—demands a different impulse of the life of soul. There must be something in the human being that is not exhausted with death. The conception corresponding to this is of that God Who leads over the earthly and physical to the super-sensible and superphysical. It is the God connected with the Mystery of Golgotha. The Divine Father Principle has always been associated, and rightly so, with the transition from the super-sensible to the material, and through the Divine Son the transition is brought about from the sensible and material to the super-sensible. And that is why the Resurrection thought is essentially bound up with the Mystery of Golgotha. The words of St. Paul that Christ is what He is for humanity because He is the Risen One—these words are an integral part of Christianity.

In the course of the centuries, understanding of the Risen One, of the Conqueror of Death, has gradually been lost and modern theology concerns itself wholly with the man Jesus of Nazareth. But Jesus of Nazareth, the man, cannot be placed at the same level as the Father Principle. Jesus of Nazareth might be regarded as the messenger of the Father but he could not, according to the arguments of early Christianity, be placed beside the Father God. Co-equal and co-existent are the Divine Father and the Divine Son: the Father Who brings about the transition from the super-sensible to the material—‘Out of God we are born’—and the Son Who brings about the transition from the material to the super-sensible—‘In Christ we die.’ And transcending both birth and death there is a third Principle proceeding from and co-equal both with the Divine Father and the Divine Son—namely, the Spirit—the Holy Spirit. Within the being of man, therefore, we are to see the transition from the super-sensible to the material and from the material to the super-sensible. And the Principle which knows neither birth nor death is the Spirit into which and through which we are awakened: ‘Through the Holy Spirit we shall be re-awakened.’

For many centuries Christmas was a festival of remembrance. How much of the substance of this festival has been lost is proved by the fact that all that is left of the Being Christ Jesus is the man Jesus of Nazareth. But for us to-day Christmas must become a call and a summons to something new. A new reality must be born. Christianity needs an impulse of renewal, for inasmuch as Christianity no longer understands the Christ Being in Jesus of Nazareth, it has lost its meaning and purpose. The meaning and essence of Christianity must be found again. Humanity must learn again to realise that the Mystery of Golgotha can be comprehended only in the light of super-sensible knowledge.

Another factor, too, contributes to this lack of understanding of the Mystery of Golgotha. We can look with love to the Babe in the manger, but we have no wisdom-filled understanding of the union of the Christ Being with the man Jesus of Nazareth. Nor can we look up into the heavenly heights with the same intensity of feeling which was there in men who lived at the time of the Mystery of Golgotha. In those days men looked up to the starry worlds and saw in the courses and constellations of the stars something like a countenance of the Divine soul and spirit of the cosmos. And in the Christ Being they could see the spiritual Principle of the universe visibly manifested in the glories of the starry worlds. But for modern man the starry worlds and all the worlds of cosmic space have become little more than a product of calculation—a cosmic mechanism.

The world has become empty of the Gods. Out of this world which is void of the Gods, the world that is investigated to-day by astronomy and physics, the Christ Being could never have descended. In the light of the primeval wisdom possessed by humanity, this world was altogether different. It was the body of the Divine World-Soul and of the Divine World-Spirit. And out of this spiritual cosmos the Christ came down to earth and united Himself with a human being in Jesus of Nazareth. This truth is expressed in history itself in a profound way. All over the earth before the Mystery of Golgotha there were Mysteries, holy sanctuaries that were schools of learning and at the same time schools for the cultivation of the religious life. In these Mysteries, indications were given of what must come to pass in the future. It was revealed in the Mysteries that man bears within his being a power that is the conqueror of death, and this victory over death was an actual experience of the Initiates in the Mysteries. In deep and profound experience the candidate for Initiation knew with sure conviction: Thou has awakened within thyself the power that conquers death. The Initiate experienced in a picture the process that would operate fully in times still to come, in accordance with the great plan of world-history. In the Mysteries of all peoples, this sacred truth was proclaimed: Man can be victorious over death. But it was also indicated that what could be presented in the Mysteries in pictures only would one day become an actual and single event in world-history. The Mystery of Golgotha was proclaimed in advance by the Pagan Mysteries of antiquity; it was the fulfilment of what had everywhere been heralded in the sanctuaries and holy places of the Mysteries.

When the candidate had been prepared in the Mysteries, when he had performed the difficult training which brought him to the point of Initiation, when he had made his soul so free of the body that the soul could be united with and perceive the spiritual worlds, when he was convinced by his own knowledge that life is always victorious over death in human nature—then he confronted the very deepest experience that was associated with these ancient Mysteries. And this deepest experience was that the obstacle presented by the earth, the obstacle of matter, must be removed if that which is at the same time both spiritual and material, is to become visible—namely, the sun. It was to a mysterious phenomenon—although it was a phenomenon well-known to every Initiate—that the candidate was led. He beheld the sun at the midnight hour, saw the sun through the earth, at the other side of the earth.

Instinctive feeling of the most holy and most sacred things have, after all, remained through the course of history. Many of these feelings and perceptions have weakened, but to those who are willing to look with unprejudiced eyes, the old meaning is still discernible. And so we can read some thing from the fact that at midnight leading from the 24th to the 25th of December, the midnight Mass is supposed to be said in every Christian Church. We can read something from this fact when we know that the Mass is nothing more nor less than a synthesis of the rites and rituals of the Mysteries which led to initiation, to the beholding of the sun at midnight. This institution of the midnight Mass at Christmas is an echo of the Initiation which enabled the candidate, at the midnight hour, to see the sun at the other side of the earth and therewith to behold the universe as a spiritual universe. And at the same time the Cosmic Word resounded through the cosmos—the Cosmic Word which from the courses and constellations of the stars sounded forth the mysteries of World Being.

Blood sets human beings at variance with one another. Blood fetters to the earthly and material that element in man which descends from heavenly heights. In our century, especially, men have gravely sinned against the essence of Christianity, inasmuch as they have turned again to the principle of blood. But they must find the way to the Being Who was Christ Jesus, Who does not address Himself to the blood but Who poured out his blood and gave it to the earth. Christ Jesus is the Being Who speaks to the soul and to the spirit, Who unites and does not separate—so that Peace may arise among men on earth out of their understanding of the Cosmic Word.

By a new understanding of the Christmas Festival, super-sensible knowledge can transform the material universe into spirit before the eye of the soul, transform it in such a way that the sun at midnight becomes visible and is known in its spiritual nature. Such knowledge brings understanding of the super-earthly Christ Being, the Sun Being Who was united with the man Jesus of Nazareth. It can bring understanding, too, of the unifying peace that should hover over the peoples of the earth. The Divine Beings are revealed in the heights, and through this revelation peace rings forth from the hearts of men who are of good will.

Such is the word of Christmas. Peace on earth flows into unison with the Divine Light that is streaming upon the earth. We need something more than the mere remembrance of the day of the birth of Jesus. We need to understand and realise that a new Christmas Festival must arise, that a new Festival of Birth must lead on from the present into the immediate future. A new Christ Impulse must be born and a new knowledge of the nature of Christ. We need a new understanding of the truth that the Divine-Spiritual heavens and the physical world of earth are linked to one another and that the Mystery of Golgotha is the most significant token of this union. We must understand once again why it is that at the midnight hour of Christmas a warning resounds to us, bidding us be mindful of the Divine-Spiritual origin of man and of the fact that the revelation of the heavens is inseparable from peace on earth.

The Holy Night must become a reality. It is not enough to give each other presents at Christmas in accordance with ancient custom and habit. The warm feelings which for centuries inspired Christian men at the Christmas Festival have been lost. We need a new Christmas, a new Holy Night, reminding us not only of the Birth of Jesus of Nazareth, but bringing a new birth, the birth of a new Christ Impulse. Out of full consciousness we must learn to understand that in the Mystery of Golgotha a super-sensible Power was made manifest, was revealed in the material earth. We must understand with full consciousness what resounded instinctively in the Mysteries of old. We must receive this impulse consciously. Again we must learn to understand that when the Holy Night of Christmas becomes a reality to man he can experience the wonderful midnight union between the revelation of the heavens and the peace of earth.

This is the meaning of the words which will now be given and which are dedicated to Christmas. They synthesize what I wanted to bring to your souls and hearts to-night. They try to express, out of consciousness of the anthroposophical understanding of Christ, how we can come again to the wisdom that once lived in men instinctively and remained to this extent, that at the time of the Mystery of Golgotha there were still some who knew how to celebrate the revelation of the Christ Being. We, in our day, must achieve understanding of the Christ as a Cosmic Being—a Cosmic Being Who united Himself with the earth. The time at which this understanding is accessible, to the greater part of men on earth, is the time of the cosmic Holy Night whose approach we await. If we understand these things, then we can make alive within us the feelings which I have tried to express in the following verse:

Behold the Sun
At the midnight hour;
Build with stones in the lifeless ground,
Thus in decay and in the night of Death
Find the Creation's new beginning,
Young morning's strength;
Glory in the heights the eternal Word of Gods;
Shelter in the depths the Powers of Peace.
In darkness dwelling, create a Sun.
In matter weaving, know the joy of Spirit!

Those who look at the historical development of humanity only in terms of the sequence of cause and effect, as is customary today, will not be able to gain from history itself that which it can be in terms of forces, of impulses for the individual human being, if one tries to penetrate into the true essence of this historical becoming. Historical development can only reveal itself to someone who is able to perceive a wise working through the succession of facts. Today it is almost the case that one is of the opinion that anyone who sees a wise event in the context of the world and especially in the historical development of humanity is indulging in superstition and attributing to things something that only he himself has thought up. However, one must not impose one's own ideas onto things. One must not force one's way of thinking onto things, but one must try to let things speak for themselves. If one is open enough, one will perceive something like an active wisdom everywhere in historical development, especially at significant turning points in human evolution.

Now, one of the things that has emerged from history is, above all, the establishment of the individual festive days of the year, especially the great festive days. It is striking when we realize that Christmas is a so-called fixed feast, falling every year near the winter solstice, on December 24 and 25. In contrast to this, Easter is a so-called movable feast, which appears to be arranged according to the constellation of the sun and moon, the observation of which is thus, to a certain extent, brought in from the extra-terrestrial cosmos. It is the case that if a person takes these festive days of the year seriously, they have a meaning for their life, they are significant in their life. That is what they should be. Meaningful, penetrating thoughts should arise on these festive days. Profound feelings and emotions should well up from the heart and soul. It is precisely through what we experience inwardly during such festive seasons that we should feel connected to the passage of time and to that which is effective in the course of time.

Now, these festive seasons have been fixed for certain historical reasons, and one has to reflect on such a fact that Christmas is an immovable festival and Easter is a movable one, that Christmas falls at a time when the earth is, so to speak, most closed off from the influences of the extraterrestrial cosmos. When the sun has the least effect on the earth, when the earth, out of its own forces, which it has retained from the summer and autumn season, produces its own covering for the shortest days, when the earth, out of itself, makes what it can with its own forces with the least influence from the cosmos, we celebrate Christmas. |

When the time begins again when the earth experiences the most significant influences from the extraterrestrial cosmos, when the warmth of the sun, the light of the sun, causes vegetation to grow out of the ground, when heaven, so to speak, works together with the earth to weave the earth's garment, then we celebrate Easter. And in that such conceptions have emerged from the thoughts of humanity, not in an abstract way conceived by the one or the other arbitrarily, but from thoughts that have, as it were, permeated humanity through long epochs, that have developed themselves, into the historical evolution something has flowed that, when recognized, at the same time evokes the possibility of deeply venerating it, the possibility of looking back to the times of our ancestors with reverence, devotion, and love. And by drawing attention to something like this, one can indeed say: Contemplation of the active wisdom in historical becoming allows those forces and impulses to emerge from this history that can then, in the right way, become rooted in the human soul and work in the human soul in the right way.

Christmas, as we celebrate it today at the shortest time of the year, on December 24th and 25th, has only been celebrated in the Christian Church since the year 354. It is not usually thought about in a forceful way that even in Christian-Catholic Rome in the year 353, Christmas, the celebration of the birth of Christ, was not celebrated on that day. It is one of the most interesting aspects of historical reflection to see how this Christmas celebration has become established, out of a historical instinct and from deeper sources of wisdom, which may have worked largely unconsciously.

Something similar, but fundamentally different, was celebrated before: January 6, which was the Feast of the Epiphany of Christ. And this Feast of the Epiphany of Christ meant the remembrance of the baptism of John in the Jordan. This Feast of the Baptism of John in the Jordan was celebrated in the first centuries of Christianity as the most important. And only from the time I have indicated does the Feast of the Epiphany of Christ, the Feast of the Baptism of John in the Jordan, so to speak, wander through the twelve holy nights back to December 25 and is replaced by the Feast of the Birthday of Christ Jesus. This is connected with deep, meaningful inner processes of the historical development of Christianity.

What does the fact that in the first centuries of the Christian worldview the memory of the baptism of John in the Jordan was celebrated indicate? What does this baptism of John in the Jordan mean? This baptism of John in the Jordan signifies that from the heights of heaven, for extraterrestrial, cosmic reasons, the entity of the Christ descends and unites with the entity of the man Jesus of Nazareth. This baptism of St. John in the Jordan therefore signifies a fertilization of the earth from cosmic expanses. This baptism of St. John in the Jordan signifies an interpenetration of heaven and earth. And in celebrating the Feast of the Epiphany, we celebrated a supersensible birth, the birth of the Christ in the thirty-year-old man Jesus.

In the first centuries of Christian development, attention was focused primarily on the appearance of Christ on earth, and of less importance, alongside this view of the appearance of an extraterrestrial Christ-being in the earthly realm, was the earthly birth of the man Jesus of Nazareth, who only received the Christ in his own body when he was thirty years old. This was the conception in the early centuries of Christianity. In these centuries, therefore, the descent of the supermundane Christ was celebrated. And an attempt was made to understand what had actually happened in the course of his incarnation.

If we allow the historical development up to the Mystery of Golgotha to take effect on us, it presents itself in such a way that in primeval times humanity was endowed with an original wisdom of a supersensible kind, an original wisdom that one must have the deepest reverence for if one is able to contemplate it in its entire inwardness, in its entire essence. In the first, only externally childlike appearing wisdom of mankind, an infinite amount is revealed not only about the earthly, but above all about the extra-earthly, and how the extra-earthly affects the earth. Then one sees how, in the course of the development of mankind, this light of primeval wisdom shines less and less in human minds, how people increasingly lose touch with this primeval wisdom. And this primeval wisdom has faded and disappeared from the human mind precisely in the time when the Mystery of Golgotha was approaching. All phenomena of historical development in Greek and especially in Roman life show in the most diverse ways that precisely the best of humanity were aware that a new heavenly element must enter into earthly life so that the earth and humanity could continue to develop.

For the unprejudiced observer, the entire evolution of mankind on earth falls into two parts: the time that waited for the Mystery of Golgotha, waited not only in the simple, childlike minds of men, but waited with the highest wisdom — and in the part that then follows on from the Mystery of Golgotha, in which we are immersed and for which we hope for an ever broader and broader fulfillment, again in the supersensible world, again in the influence of the extraterrestrial cosmic reality on earthly events within the evolution of the earth. Thus the Mystery of Golgotha stands at the very center of earthly evolution, giving it its true meaning.

I have often tried to express this pictorially for my listeners by saying that one should look at something like the significant painting by Leonardo da Vinci, The Last Supper in Milan, which unfortunately no longer exists in its artistic perfection. How one sees the Redeemer within His Twelve, how one sees Him contrasted on one side with John and on the other with Judas, and how one then has the whole thing before one in its coloring. And here, precisely with regard to this most characteristic image, when contemplating the Mystery of Golgotha, one must say: If any being were to come down to Earth from a foreign heavenly body, it would in the outer reality, would be amazed, for we must assume that such a being from another planet would have a completely different environment around it, and it would be amazed at all the things that human beings have created on earth. But if he were to be led to this picture, in which this Mystery of Golgotha is shown in its most characteristic form, he would intuitively sense something of the meaning of earthly existence from this picture, simply through the way in which Christ Jesus is placed among his twelve disciples, who in turn represent the whole human race.

One can sense the way in which the Mystery of Golgotha actually gives meaning to the evolution of the earth from the most diverse backgrounds. But one only fully senses that this is the case when one can rise to the vision that with the baptism of John in the Jordan a supersensible being, the Christ, has entered into a human being. This is how the Gnostics saw it, not with the world view that we are again trying to gain today through anthroposophy, but with their world view, which was the last remnant of the ancient wisdom of mankind. One might say that so much of the instinctive wisdom of humanity remained that, in the first centuries after Christ's appearance, a number of people were still able to grasp what actually happened with the appearance of Christ on earth. The wisdom that the Gnostics had can no longer be ours. We must, because humanity must be in a state of continuous progress, advance to a much more conscious, less instinctive view of the supersensible as well. But we look with reverence at the wisdom of the Gnostics, who had retained so much of the first instinctive primal wisdom of man that one could grasp the full significance of the Mystery of Golgotha.

From this comprehension of the full significance of the Mystery of Golgotha and of the central phenomenon of John's baptism in the Jordan, the first great festival was established. But it was already so arranged in the developmental history of mankind that the ancient wisdom was dying out and becoming paralyzed. And it was precisely in the fourth century A.D. that one could do nothing with this ancient wisdom. Yesterday I presented another point of view, showing how this ancient wisdom gradually darkened. In a certain sense, the fourth century is the one in which man made the first beginning of being completely dependent on himself, having nothing around him for his contemplation other than what the senses can perceive and what the combining mind can make of the sensory perception. In order to gain its freedom, which could never have been gained through dependence on unearthly things, if ancient wisdom had not been paralyzed, humanity had to lose ancient wisdom, had to be thrown into materialistic observation. This materialistic outlook first appeared at dawn in the fourth century A.D. and grew stronger and stronger until it reached its culmination in the nineteenth century.

Materialism also has its good side in the history of the development of mankind. The fact that man no longer had the supersensible light shining into his mind, the fact that he was dependent on what he saw with his senses in the world around him, gave rise to the independent power within him that tends towards freedom. It also appeared wise in the developmental history of humanity that materialism has emerged. But precisely at the time when materialism took hold of the earthly nature of man, it was no longer possible to understand how the influence of the extraterrestrial, the heavenly, in the symbol of John's baptism in the Jordan presented itself to humanity. As a result, people lost their understanding of the meaning of the Feast of Epiphany, January 6, and resorted to other explanations. All the feelings and emotions that were related to the Mystery of Golgotha were no longer associated with the supermundane Christ, but began to be associated with the earthly Jesus of Nazareth. And so the Feast of the Epiphany of Christ became the Feast of the Epiphany of the Child Jesus. Admittedly, the development has taken a course that has now reached a peripeteia, which must create new necessities in the striving of humanity for our present-day world view.

We see how, as early as the 4th century, human beings' full and wise comprehension of the impossibility of comprehending the appearance of Christ was already confronted with it. But human feeling, human perception, human emotion and will develop in the course of history at a slower pace than thoughts. While thoughts had long since ceased to be directed towards the appearance of Christ, hearts still turned to this appearance of Christ. Deeply intimate feelings lived on in Christendom. And these profound feelings now formed the content of historical development for many centuries. And these profound feelings expressed it - but as if from instinctive impulses - what a significant event the appearance of Christ was for the development of the earth. The festival of the birthday of Jesus of Nazareth was connected to the Adam and Eve Day, the festival of the beginning of the earth of mankind. Adam and Eve Day falls on December 24, and Jesus' birthday celebration on December 25. In Adam and Eve, people saw the beings with whom the evolution of the earth began, the beings who descended from spiritual heights, who became sinful on earth, who became entangled on earth in material events, who lost their connection with the supersensible worlds. The first Adam was spoken of in the Pauline sense; and the second Adam was spoken of as the Christ: that man can only be fully man in the post-Christian era if he unites within himself the forces that fell away from God through Adam and the forces that through Christ bring him back to God. This was expressed by bringing together the Adam and Eve festival and the Jesus birthday festival. The sense of this connection, which gives earthly life its true meaning, has been preserved in a heartfelt way over the centuries.

One example of this is the occurrence of the very heartfelt 'Paradeisspiele' (Paradise Plays) and 'Christi-Geburtspiele' (Plays about the Nativity), of which we have brought samples to be performed here, which date from the last Middle Ages, from the beginning of the modern era, when German tribes living in the western regions took them with them to the east. In present-day Hungary, such tribes settled. We find such tribes north of the Danube in the Pressburg area, we find them south of the Carpathians in the so-called Spiš area, we see them in Transylvania. We find mainly Alemannic-Saxon tribes in these areas. We then find Swabian tribes in the Banat. All these German tribes took with them the one thing from their original homeland that had been imbued with the most heartfelt sentiments, which united humanity during these centuries with the most important experience on earth.

But human wisdom increasingly took a course that also intertwined the Christ event with the materialistic conception of the world. In the nineteenth century we see the rise of a materialistic theology. The criticism of the Gospels begins. The possibility of having an inkling — as must be the case with supersensible representations — that what appears as an imagination of the supersensible is different depending on whether it is viewed from one point of view or another, is lost. One has no conception of the fact that the sages of former centuries must also have recognized the so-called contradictions in the Gospels and that they did not criticize them in a critical way. One sinks philistinely into these contradictions in the Gospels. One resolves the contradictions, one removes everything supersensible from the Gospels. One loses the Christ out of the story of the Gospel. One tries to make something out of the story of the Gospels, something like an ordinary, profane story. Gradually, one can no longer distinguish what the theological historians say from what a secular historian like Ranke says about the Mystery of Golgotha.

When one looks for the figure of Jesus in the famous historian Ranke, as he presents him as the simple but most outstanding human being who ever walked the earth, when one reads all the lovingly described in Ranke's profane history, one can hardly tell the difference between this and what the materialistic theologians of the 19th century had to say about Jesus. Theology is becoming materialistic. Precisely for enlightened theology, the Christ disappears from the view of humanity. The “simple man from Nazareth” is gradually becoming that which only those who undertake to describe the essence of Christianity want to point to. And Adolf Harnack's description of the essence of Christianity has become famous.

In this book, “The Essence of Christianity” by Adolf Harnack, there are two passages that could be truly devastating for anyone who has a sense for the real essence of Christianity. The first is that this theologian, who wants to be a Christian, says that the Christ does not actually belong in the Gospels, that the Son does not belong in the Gospels; only the Father belongs in the Gospels. And so Christ Jesus, who walked the earth in Palestine at the beginning of our era, becomes simply the human proclaimer of the Father's teaching. The Father alone belongs in the Gospels, says Adolf Harnack, and yet he believes himself to be a Christian theologian! One must say: the essence of Christianity has completely disappeared from this “Essence of Christianity”, I mean that which Adolf Harnack describes, and actually such a view should no longer call itself Christian.

The other thing that can have a devastating effect in this writing “The Essence of Christianity” occurred to me once when I was present at a lecture given in a society called the Giordano Bruno Society. In connection with the remarks of a speaker there, I had to say how the most important part of the essence of Christianity has disappeared from modern theology. I had to point to Harnack's remark in this book “The Essence of Christianity,” where he says: Whatever may have happened in the Garden of Gethsemane, the idea of resurrection, the Easter faith, emerged from this event; and it is this faith that we want to hold on to. — So the resurrection itself has become unimportant to modern Christian theologians. They do not want to concern themselves with this resurrection as a fact. Whatever may have happened in the Garden of Gethsemane, people have begun to believe that the resurrection occurred there, and it is not the resurrection that we want to hold on to, but this belief.

I pointed out at the time that the essence of Christianity had been expressed by Paul, who said, based on his experiences outside Damascus: And if the Christ had not been resurrected, we would all be lost. Not the man Jesus is the essential thing in Christianity, but the supersensible entity, which through the baptism of John in the Jordan entered into the man Jesus, which arose from the tomb at Gethsemane, and which became visible to those who had the capacity for such visibility. Paul, as the latest of them, saw it, and Paul refers to the risen Christ. I therefore had to point out at the time how the remark of one of the most famous modern so-called Christian theologians fails to see the very essence of Christianity, its supersensible nature. The chairman of the society replied to me in a most peculiar way at the time. He said that such a thing could not be contained in Harnack's book, for Harnack was a Protestant theologian, and if Harnack asserted such a thing, it would be on a par with an assertion that could only come from the Catholic side, for example, about the Holy Robe of Trier. For the Catholic, it is not important whether it can be proven that this holy robe in Trier really comes from Jerusalem, but rather that faith is attached to this holy robe. The chairman of this society was so embarrassed that he did not even admit that this remark was in Harnack's book. I told him that since I did not have the book at hand, I would write him the page number on a postcard the next day. This is also characteristic of the modern thoroughness with which books are read that have an importance in the first place. You read a book and believe that it makes a significant impression on life, and you do not even notice one of the most important remarks, but you think it is impossible that it could be in it. It is in it! All this proves to us how the supersensible Christ has been thrown out of the evolution of humanity by a theology that is becoming ever more materialistic, how people have clung only to the outward physical appearance of the man Jesus.

Now, the festive customs and dedications of the simple minds that resorted to Christmas plays were beautiful; they arose from sacred feelings. Even if people could no longer provide each other with more information about the full meaning of the Mystery of Golgotha, they also had it in their hearts where they outwardly adhered to the material appearance of the child Jesus. And in this form, the celebration of the birth of Christ is beautiful and heartfelt.

The thought that destroys the Christ in the man Jesus is not beautiful and, from the highest point of view, it is not true, even from the Christian world view. It is as if the wisdom-filled guidance of humanity had first taken into account what had to happen in order for the materialistic view and thus the development of humanity to freedom to begin and continue. Just as materialism had to come in order to liberate humanity, so the Feast of the Epiphany, which can only be understood through supersensible vision and falls on January 6, had to be moved back to the Feast of the Nativity, December 25.

The twelve holy nights lie in between. In a sense, humanity made its way back through the entire zodiac by going through a twelvefold number, at least in the symbol, when this festival was moved.

Today, by summarizing everything that is connected with the Christ through the man Jesus, we can certainly unfold all the intimacy and depth of feeling for Christmas. And in my Christmas meditation yesterday, I wanted to express in words what is beneficial in this respect for the present time. But we must, after materialism has celebrated its highest triumphs in theology, after Christ Jesus has become, precisely for enlightened theology, only the simple man Jesus, again find our way back to the intuition of the supersensible, extraterrestrial Christ-being.

If you come with this point of view, then you will make enemies of precisely the materialistic theology of today. Just as the sun materially sends down its light from extraterrestrial cosmic expanses, so the spiritual sun of Christ descended to men and united with Jesus of Nazareth. Just as one can see the revelation of the soul and spirit in the outer physiognomy of man, in his facial features and in his gestures, so one can see the outer physiognomy in that which takes place in the cosmos, in the gestures that are into the cosmos through the course of the stars, in that which, as the inner warmth of the soul of the universe, manifests itself externally through the radiation of the sun, in that one can see the outer physiognomy of what permeates the whole world spiritually and soulfully. And in the concentrated spiritual descent of Christ upon the earth, one can see the inward aspect as the outward physiognomy of the concentrated rays of the sun streaming down upon the earth. And one will understand in the right way when it is said: The solar nature of Christ descended upon the earth.

We must come back to this supersensible understanding of Christ. We must learn to direct our thoughts back to the other birth, which took place as an extra-terrestrial birth through the baptism of St. John in the Jordan, despite the heartfelt devotion we wish to preserve for the birthday of Jesus, for which Christmas alone has become. We also want to learn to understand what takes place in the Jordan baptism of John in a meaningful historical symbol before our soul, as well as what happened in the stable of Bethlehem or in Nazareth. We want to learn to understand the words as they are communicated in the Gospel of Luke in the right way: This is my son, today he was born to me. — We want to learn to understand the Christmas mystery in such a way that it becomes for us again the source of understanding for the appearance of Christ on earth. We want to learn to understand the birth of the spirit in addition to the memory of our physical birth.

Such an understanding can only gradually arise from a general spiritual comprehension of the mysteries of the universe. We must gradually struggle towards a spiritual conception of the mystery of Golgotha. To do this, however, we need insight into the origin of such impulses within the earthly development of humanity, as there was in the 4th century AD, when the Feast of the Epiphany of Christ was moved from January 6 to the day of Jesus' birthday on December 25 out of the innermost need of developing humanity. One must learn to see how the wise guidance of human history works there. One must learn to devote oneself to this historical development with one's whole being. Then one will recognize the wise guidance in human history without superstition, and without bringing one's own fantasies into it. One must learn not only to immerse oneself in history with abstract ideas and to look at cause and effect, but one must learn to devote oneself to this historical development with one's whole being. Only then will we understand what makes our time a truly transitional time, a time in which a spiritual world view must again be wrested from the materialistic view, and a natural elevation to the supersensible must again be wrested. And an expression for this elevation to the supersensible will be a new understanding of the appearance of Christ on earth, the mystery of Golgotha.

Thus for the modern man who is really able to delve into the spirit of the time, Christmas has a twofold significance: it is that which has been approaching through recent history since the 4th century AD, that which has produced such wonderful has produced such wonderful beauties precisely in the simple, unadorned folk tradition, and that which still arouses our heartfelt delight today when we see it again in the renewal of folk plays such as we are attempting through our anthroposophical science. It is all that human warmth and affection has poured into life through the centuries during which the idea of Christianity has taken on more and more materialistic forms, until in the 19th century it has come so far that it must turn around through its own absurdity and return to the spiritual. This gives us, as people of today, the second thing about Christmas: in addition to the feeling that we have for the traditional Christmas that has been handed down since the 4th century AD, for this heartfelt feeling that we want to feel with, a new Christmas should be born from our contemporary understanding, a second Christmas to the old Christmas.

The Christ shall be reborn anew through humanity. Christmas is traditionally a celebration of the birth of Jesus; in spirit it shall become a celebration of the birth of a new conception of Christ, not new in relation to the first centuries, but new in relation to the centuries since the 4th century AD. And so Christmas itself should not be just a celebration of the memory of the birth, but, as it is experienced from year to year in the near future, it should become a direct, contemporary birthday celebration, the celebration of a present-day event. This birth of the new Christ-idea must come to pass. And Christmas must become so intense that every year at this very time man will be able to reflect anew and with special intensity on the fact that a new Christ-idea must be born.

Christmas must become a festival not of remembrance but of the present, a consecration of that which the human being experiences as a birth in his immediate present. Then it will truly enter into our more recent historical becoming, then it will strengthen itself more and more in this historical becoming of humanity, also into the future, which will have such need of it. Then it will become a consecration of the world.

The Christmas festival can be the occasion for comparing the Mystery upon which it is based with Mysteries that were the outcome of different conditions in the evolution of humanity. The Christmas Mystery—when it is conceived as a Mystery—belongs paramountly to Winter. It arose from conceptions of the spiritual world that had primarily to do with the link established between man and the scene of his life on Earth at the beginning of Winter.

When we turn our attention to Mysteries that were celebrated in certain parts of Asia long before the founding of Christianity and in which many sublime cosmic thoughts were given expression, or when we compare the Christmas festival with Mysteries that were celebrated also in pre-Christian times, in Middle, Northern and Western Europe, we are struck by the fact that they were preeminently Summer Mysteries, connected with the union between man and all that takes place in earthly life during the time of Summer. To understand the essential meaning of these Mysteries we must think, first of all, of that part of the evolution of humanity which preceded the Mystery of Golgotha.

Looking back into very ancient times we find that the Mysteries were institutions of men still possessed of the faculty of instinctive clairvoyance. In certain states of consciousness between those of full sleep and waking, in states where dreams were expressions of reality, the men belonging to that ancient humanity were still able to gaze into the spiritual worlds whence the human being descends into his physical body on the Earth. Every human being in those times could speak and think about the spiritual worlds, just as a man today can speak about the ordinary knowledge he has learnt at school. I have, as you know, often said that what the men of those olden times beheld of the spiritual-supersensible world presented itself to them in pictures—not the pictures of dreams but somewhat resembling them. Whereas we know quite well that the pictures in our dreams are woven from our reminiscences, that they rise up from the organism and, unlike our thoughts, do not mirror reality, through the very nature of the Imaginations of the old clairvoyance men knew that they were the expressions—not, it is true, of any external, material reality nor of any historical reality, but of a spiritual world lying hidden behind the physical world. Thus the spiritual world was revealed to men in pictures.

But it must not be imagined that those men of an earlier epoch had no thoughts. They had thoughts, but they did not acquire them as man acquires his thoughts today. If a man of the modern age is to have thoughts, he must exert himself inwardly; he must elaborate his thoughts by dint of inner effort. A similar kind of activity was, it is true, exercised by the men of old in connection with the pictures which mirrored for them a spiritual form of existence; but the thoughts came with the pictures. One may well be amazed at the power and brilliance of the thoughts of that old humanity; but the thoughts were not formulated by dint of effort; they were received as revelations.

Now just as we today have schools and colleges, so in those times there were Mysteries—institutions in which science, art and religion were undivided. No distinction was made between belief and knowledge. Knowledge came in the form of pictures; but belief was based securely on knowledge. Nor was any distinction made between what men fashioned out of various materials into works of art, and what they acquired as wisdom. Today the distinction is made by saying: What man acquires in the form of wisdom must be true; but what he embodies in his materials as a painter, sculptor or musician—that is fantasy!

Goethe was really the last survivor of those who did not hold this view. He regarded as truth both what he embodied in his materials as an artist and what he took to be science. The philistinism expressed in the distinction between the artistic and the scientific did not, in fact, appear until comparatively late, indeed after Goethe's time. Goethe was still able, when he saw the works of art in Italy, to utter the beautiful words: “I have the idea that in the creation of their works of art the Greeks proceeded by the same laws by which Nature herself creates and of which I am on the track.” In Weimar, before going to Italy, he and Herder had studied the philosophy of Spinoza together. Goethe had striven to deepen his realization that all the beings in man's environment are permeated by the divine-spiritual. He also tried to discover the manifestations of this divine-spiritual in details, for example in the leaf and flower of the plant. And the way in which he built up for himself a picture of the plant form and animal-form in his botanical and zoological studies was identical as an activity of soul with the procedure he adopted in his artistic creations.

Today it is considered unscientific to speak of one and the same truth in art, in science and in religion. But as I have said, in those ancient centres of learning and culture, art, science and religion were one. It was actually the leaders in these Mysteries who began gradually to separate out particular thoughts from those that were revealed to men with their instinctive clairvoyance and to establish a wisdom composed of thoughts. On all sides we see a wisdom composed of thoughts emerging in the Mysteries from clairvoyant vision. Whereas the majority of men were content with pictorial vision, were satisfied to have the revelation of this spiritual vision presented to them in the form of myths, fairy-tales and legends by those who were capable of doing so, the leaders of the Mysteries were working at the development of a wisdom composed of thoughts. But they were fully aware that this wisdom was revealed, not acquired by man's own powers.

We must try to transport ourselves into this quite different attitude of soul. I will put it in the following way.—When the man of today conceives a thought, he ascribes it to his own activity of thinking. He forms chains of thoughts in accordance with rules of logic—which are themselves the product of his own thinking. The man of olden times received the thoughts. He paid no heed at all to how the connections between thoughts should be formulated, for they came to him as revelations. But this meant that he did not live in his thoughts in the way we live in ours. We regard our thoughts as the possession of our soul; we know that we have worked to acquire them. They have, as it were, been born from our own life of soul, they have arisen out of ourselves, and we regard them as our property. The man of olden time could not regard his thoughts in this way. They were illuminations; they had come to him together with the pictures. And this gave rise to a very definite feeling and attitude towards the wisdom-filled thoughts. Man said to himself as he contemplated his thoughts: “A divine Being from a higher world has descended into me. I partake of the thoughts which in reality other Beings are thinking—Beings who are higher than man but who inspire me, who live in me, who give me these thoughts. I can therefore only regard the thoughts as having been vouchsafed to me by Grace from above.” It was because the man of old held this view that he felt the need at certain seasons to make an offering of these thoughts to the higher Beings, as it were through his feelings. And this was done in the Summer Mysteries.

In the Summer the Earth is more given up to its own environment, to the atmosphere surrounding it. It has not contracted because of the cold or enveloped itself in a raiment of snow; it is in perpetual intercourse with its atmospheric environment. Hence man too is given up to the wide cosmic expanse. In the Summer he feels himself united with the Upper Gods. And in those ancient times man waited for the Midsummer season—the time when the Sun is at the zenith of its power—in order at this season and in certain places he regarded as sacred, to establish contact with the Upper Gods. He availed himself of his natural connection in Summer with the whole etheric environment, in order out of his deepest feelings to make a sacrificial offering to the Gods who had revealed their thoughts to him.

The teachers in the Mysteries spoke to their pupils somewhat as follows. They said: “Every year at Midsummer, a solemn offering must be made to the Upper Gods in gratitude for the thoughts they vouchsafe to man. For if this is not done it is all too easy for the Luciferic powers to invade man's thinking and he is then permeated by these powers. He can avoid this if every Summer he is mindful of how the Upper Gods have given him these thoughts and at the Midsummer season lets his thoughts flow back again, as it were, to the Gods.” In this way the men of olden times tried to safeguard themselves from Luciferic influences. The leaders of the Mysteries called together those who were in a sense their pupils and in their presence enacted that solemn rite at the culmination of which the thoughts that had been revealed by the Upper Gods were now offered up to them in upward-streaming feelings.

The external rite consisted in solemn words being spoken into rising smoke which was thus set into waves. This act was merely meant to signify that the offering made by man's inmost soul to the Upper Gods was being inscribed into an outer medium—the rising smoke—through form-creating words. The words of the prayer inscribed into the rising smoke the feelings which the soul desired to send upwards to the Gods as an offering for the thoughts they had revealed.

This was the basic mood of soul underlying the celebration of the Midsummer Mysteries. These Midsummer festivals had meaning only as long as men received their thoughts by way of revelation.

But in the centuries immediately preceding the Mystery of Golgotha—beginning as early as the 8th and 9th centuries B.C.—these thoughts that were revealed from above grew dark, and more and more there awakened in man the faculty to acquire his thoughts through his own efforts. This induced in him an entirely different mood. Whereas formerly he had felt that his thoughts were coming to him as it were from the far spaces of the universe, descending into his inner life, he now began to feel the thoughts as something unfolding within himself, belonging to him like the blood in his veins. In olden times, thoughts had, been regarded more as something belonging to man like the breath—the breath that is received from the surrounding atmosphere and continually given back again. Just as man regards the air as something which surrounds him, which he draws into himself but always gives out again, so did he feel his thoughts as something which he did not draw into himself but which was received by him through revelation and must ever and again be given back to the Gods at the time of Midsummer.

The festivals themselves were given a dramatic form in keeping with this attitude. The leaders of the Mysteries went to the ceremonies bearing the symbols of wisdom; and as they conducted the sacrificial rites they divested themselves of the symbols one by one. Then, when they went away from the ceremonies, having laid aside the symbols of wisdom, they appeared as men who must acquire their wisdom again in the course of the year. It was like a confession on the part of those sages of olden times. When they had made the solemn offering it was as though they declared to the masses of those who were their followers: “We have become nescient again.”

To share in this way in the course taken by the seasons of the year, entering as Midsummer approaches into the possession of wisdom, then passing into a state of nescience (Torheit) before becoming wise again—this was actually felt by men to be a means of escape from the Luciferic powers. They strove to participate in the life of the cosmos. As the cosmos lets Winter alternate with Summer, so did they let the time of wisdom alternate in themselves with the time of entry into the darkness of ignorance.

Now there were some whose wisdom was needed all the year round, and who for this reason could not act or adopt the same procedure as the others. For example, there were teachers in the Mysteries who practised the art of healing—for that too was part of the Mysteries. Naturally it would not do for a doctor to become ignorant in August and September—if I may use the present names of the months—so these men were allowed to retain their wisdom, but in return they made the sacrifice of being only servants in the Mysteries. Those who were the leaders became ignorant for a certain time every year.

Reminiscences of this have remained here and there, for example in the figure described by Goethe in his poem Die Geheimnisse as the ‘Thirteenth,’ the one who was the leader of the others but was himself in a state of dullness rather than wisdom.

All these things are evidence that the attitude towards the guiding wisdom of mankind was entirely different from what it afterwards became when men began to regard their thoughts as produced by themselves. Whereas formerly man felt that wisdom was like the air he breathes, later on he felt that his thoughts were produced within himself, like the blood. We can therefore say: In ancient times man felt his thoughts to be like the air of the breath and in the epoch of the Mystery of Golgotha he began to feel that they were like the blood within him.

But then man also said to himself: “What I experience as thought is now no longer heavenly, it is no longer something that has descended from above. It is something that arises in the human being himself, something that is earthly.”—This feeling that the thoughts of men are earthly in origin was still significantly present at the time of the Mystery of Golgotha among those who were the late successors of the leaders of the ancient Mysteries. Those who stood at that time at the height of cultural life said to themselves: Man can no longer have such thoughts as had the sages of old, who with their thoughts lived together with the Gods; he must now develop purely human thoughts. But these purely human thoughts are in danger of falling prey to the Ahrimanic powers. The thoughts that were revealed to man from above were in danger of succumbing to the Luciferic powers; the human thoughts, the self-produced thoughts, are in danger of succumbing to the Ahrimanic powers.

Those who were capable of thinking in this way in the epoch of the Mystery of Golgotha—by the 4th century, however, the insight was lost—such men experienced the Mystery of Golgotha as the true redemption of mankind. They said to themselves: The spiritual Power indwelling the Sun could hitherto be attained only by superhuman forces. This Power must now be attained by human faculties, for man's thoughts are now within his own being. Hence he must inwardly raise these thoughts of his to the Divine. Now that he is an earthly thinker, he must permeate his thoughts inwardly with the Divine, and this he can do through uniting himself in thought and feeling with the Mystery of Golgotha.

This meant that the festival once celebrated in the Mysteries at Midsummer became a Winter festival. In Winter, when the earth envelops herself in her raiment of snow and is no longer in living interchange with the atmosphere around her, man too is fettered more strongly to the earth; he does not share in the life of the wide universe but enters into the life that is rooted beneath the soil of the earth.—But the meaning of this must be understood.

We can continually be made aware of how in the earth's environment there is not only that which comes directly from the Sun but also that which partakes in the life of the earth beneath the surface of the soil. I have spoken of this before by referring to some very simple facts.—Those of you who have lived in the country will know how the peasants dig pits in the earth during Winter and put their potatoes in them. Down there in the earth the potatoes last splendidly through the Winter, which would not be the case if they were simply put in cellars. Why is this?—Think of an area of the earth's surface. It absorbs the light and warmth of the Sun that have streamed to it during the Summer. The light and the warmth sink down, as it were, into the soil of the earth, so that in Winter the Summer is still there, under the soil. During Winter it is Summer underneath the surface of the earth. And it is this Summer under the surface of the earth in Winter time that enables the roots of the plants to thrive. The seeds become roots and growth begins. So when we see a plant growing this year it is actually being enabled to grow by the forces of last year's Sun which had penetrated into the earth.

When therefore we are looking at the root of a plant, or even at parts of the leaves, we have before us what is the previous Summer in the plant. It is only in the blossom that we have this year's Summer, for the blossom is conjured forth by the light and warmth of the present year's Sun. In the sprouting and unfolding of the plant we still have the previous year and the present year comes to manifestation only in the blossom. Even the ovary at the centre of the blossom is a product of the Winter—in reality, that is, of the previous Summer. Only what surrounds the ovary belongs to the present year. Thus do the seasons interpenetrate. When the earth dons her Winter raiment of snow, beneath that raiment is the continuation of Summer. Man does not now unite himself with the wide expanse but turns his life of soul inwards, into the interior of the earth. He turns to the Lower Gods.

This was the conception held by men who were in possession of the heritage of the ancient wisdom at the time of the Mystery of Golgotha. And it was this that made them realize: It is in what is united with the earth that we must seek the power of the Christ, the power of the new wisdom which permeates the future evolution of the earth. Having passed to the stage of self-produced thoughts, man felt the need to unite these thoughts inwardly with the Divine, to permeate them inwardly with the Divine, in other words, with the Christ Impulse. This he can do at the time when he is most closely bound to the earth—in deep Winter; he can do it when the earth shuts herself off from the cosmos. For then he too is shut off from the cosmos and comes nearest to the God who descended from those far spaces and united Himself with the earth.

It is a beautiful thought to connect the Christmas festival with the time when the earth is shut off from the cosmos, when in the loneliness of earth man seeks to establish for his self-produced thoughts communion with divine-spiritual-supersensible reality, and when, understanding what this means, he endeavors to protect himself from the Ahrimanic powers, as in ancient times he protected himself from the Luciferic powers through the rites of the Midsummer Mysteries.

And as under the guidance of the teachers in the Mysteries the man of olden time became aware through the Midsummer festival that his thoughts were fading into a state of twilight, the man of today who rightly understands the Christmas Mystery should feel strengthened when at Christmas he steeps himself in truths such as have now once more been expressed. He should feel how through developing a true relation to the Mystery of Golgotha, the thoughts he acquires in the darkness of his inner life can be illumined. For it is indeed so when he realizes that once in the course of the earth's evolution the Being who in pre-Christian ages could only be thought of as united with the Sun, passed into earthly evolution and together with mankind indwells the earth as a Spiritual Being. In contrast to the old Midsummer festivals where the aim was that a man should pass out of himself into the cosmos, the Christmas festival should be the occasion when man tries to deepen inwardly, to spiritualize, whatever knowledge he acquires about the great world.

The man of old did not feel that knowledge was his own possession but that it was a gift bestowed upon him, and every year he gave it back again. The man of today necessarily regards his world of thought, his intellectual knowledge, as his own possession. Therefore he must receive into his heart the Spirit Being who has united with the Earth; he must link his thoughts with this Being in order that instead of remaining with his thoughts in egotistic seclusion, he shall unite these thoughts of his with that Being of Sun and Earth who fulfilled the Mystery of Golgotha.

In a certain respect the ancient Mysteries had what might be called an ‘aristocratic’ character. Indeed the principle of aristocracy really had its origin in those old Mysteries, for it was the priests who enacted the sacrifice on behalf of all the others.

The Christmas festival has a ‘democratic’ character. What modern men acquire as that which really makes them man, is their inner store of thoughts. And the Christmas Mystery is only truly celebrated when the one does not make the sacrificial offering for another, but when the one shares with the other a common experience: equality in face of the Sun Being who came down to the Earth. And in the early period of Christian evolution—until about the 4th century—it was this that was felt to be a particularly significant principle of Christianity. It was not until then that the old forms of the Egyptian Mysteries were resuscitated and made their way via Rome to Western Europe, overlaying the original Christianity and shrouding it in traditions which will have to be superseded if Christianity is to be rightly understood. For the character with which Christianity was invested by Rome was essentially that of the old Mysteries. In accordance with true Christianity, this finding of the spiritual-supersensible reality in man must take place at a time not when he passes out of himself and is given up to the Cosmos, but when he is firmly within himself. And this is most of all the case when he is united with the Earth at the time when the Earth herself is shut off from the cosmic expanse—that is to say, in Midwinter.

I have thus tried to show how it came about that in the course of the ages the Midsummer festivals in the Mysteries changed into the Midwinter Christmas Mystery. But this must be understood in the right sense. By looking back over the evolution of humanity we can deepen our understanding of what is presented to us in the Christmas Mystery. By contrasting it with olden times we can feel the importance of the fact that man has now to look within himself for the secrets he once sought to find outside his own being.

It is from this point of view that my Occult Science is written. If such a book had been written in ancient times (then, of course, it would not have been a book but something different!) the starting-point of the descriptions would have been the starry heavens. But in the book as it is, the starting-point is man: contemplation, first of the inner aspect of man's being and proceeding from there to the universe. The inner core of man's being is traced through the epochs of Old Saturn, Old Sun, Old Moon, and extended to the future epochs of the Earth's evolution.

In seeking for knowledge of the world in ancient times, men started by contemplating the stars; then they endeavored to apply to the inner constitution of the human being what they learned from the stars. For example, they contemplated the Sun which revealed a very great deal to the Imaginative cognition of those days. To the orthodox modern scientist, the Sun is a ball of gas—which of course it cannot be for unbiased thought. When the man of ancient time contemplated the Sun externally, it was to him the bodily expression of soul-and-spirit, just as the human body is an expression of soul-and-spirit. Very much was learnt from the Sun. And when man had read in the Cosmos what the Sun had revealed to him, he could point to his own heart, and say: Now I understand the nature of the human heart, for the Sun has revealed it to me!—And similarly in the other heavenly bodies and constellations, man discovered the secrets of his organism.

It was not possible to proceed in this way in the book Occult Science. Although it is too soon yet for all the relevant details to have been worked out, the procedure is that we think, first, of the human being as a whole, with heart, lungs, and so on, and in understanding the organs individually we come to understand the universe. We study the human heart, for example, and what we read there tells us what the Sun is, tells us something about the nature of the Sun. Thus through the heart we learn to know the nature of the Sun; that is to say, we proceed from within outwards. In ancient times it was the other way about: first of all, men learnt to know the nature of the Sun and then they understood the nature of the human heart. In the modern age we learn what the heart is, what the lung is ... and so, starting from man, we learn to know the universe.

The ancients could only give expression to their awareness of this relation of man to the universe by looking upwards to the Sun and the starry heavens at the time of Midsummer, when conditions were the most favorable for feeling their union with the Cosmos. But if we today would realize with inner intensity how we can come to know the universe, we must gaze into the depths of man's inner being. And the right time for this is in Midwinter, at Christmas.

Try to grasp the full meaning of this Christmas thought, my dear friends, for there is a real need today to give life again to old habits such as these. We need, for example, to be sincere again in our experience of the course of the year. All that numbers of people know today about Christmas is that it is a time for giving presents, also—perhaps, a time when in a very external way, thought is turned to the Mystery of Golgotha!

It is superficialities such as these that are really to blame for the great calamity into which human civilization has drifted today. It is there that much of the real blame must be placed; it lies in the clinging to habits, and in the unwillingness to realize the necessity of renewal—the need, for example, to imbue the true Christmas thought, the true Christmas feeling, with new life.

This impulse of renewal is needed because we can only become Man again in the true sense by finding the spiritual part of our being. It is a ‘World-Christmas’ that we need, a birth of spiritual life. Then we shall once again celebrate Christmas as honest human beings; again there will be meaning in the fact that at the time when the Earth is shrouded in her raiment of snow, we try to feel that our world of thought is permeated with the Christ Impulse—the world of thought which today is like the blood within us, in contrast to the old world of thought which was like the breath.

We must learn to live more intensely with the course of the seasons than is the custom today. About 20 years ago the idea occurred that it would be advantageous to have a fixed Easter—a festival which is still regulated by the actual course of time. The idea was that Easter should be fixed permanently at the beginning of April, so that account books might not always be thrown into confusion owing to the dates of the festival varying each year. Even man's experience of the flow of time was to be drawn into the materialistic trend of evolution. In view of other things that have happened as well, it would not be surprising if materialistic thought were ultimately to accept this arrangement. For example, men begin the year with the present New Year's Day, the 1st of January, in spite of the fact that December (decern) is the tenth month, and January and February quite obviously belong to the previous year; so that in reality the new year can begin in March at the earliest—as indeed was actually the case in Roman times. But it once pleased a French King (whom even history acknowledges to have been an imbecile) to begin the year in the middle of the Winter, on the 1st of January, and humanity has followed suit.

Strong and resolute thoughts are needed to admit honestly to ourselves that the saving of human evolution depends upon man allying himself with wisdom. Many things indicate that he has by no means always done so but has very often allied himself with ignorance, with nescience. The Christmas thought must be taken sincerely and honestly, in connection with the Being who said: “I am the Way, the Truth, and the Life.” But the way to the Truth and to the Life in the Spirit has to be deliberately sought, and for this it is necessary for modern humanity to plunge down into the dark depths of midnight in order to find the light that kindles itself in man.

The old tradition of the first Christmas Mass being read at midnight is not enough. Man must again realize in actual experience that what is best and most filled with light in his nature is born out of the darkness prevailing in himself. The true light is born out of the darkness. And from this darkness light must be born—not further darkness.

Try to permeate the Christmas thought with the strength that will come to your souls when you feel with all intensity that the light of spiritual insight and spiritual vision must pierce the darkness of knowledge of another kind. Then in the Holy Night, Christ will be born in the heart of each one of you, and you will experience together with all mankind, a World-Christmas.

The Christmas festival can be the occasion for comparing the Mystery upon which it is based with Mysteries that were the outcome of different conditions in the evolution of humanity. The Christmas Mystery—when it is conceived as a Mystery—belongs paramountly to Winter. It arose from conceptions of the spiritual world that had primarily to do with the link established between man and the scene of his life on Earth at the beginning of Winter.

When we turn our attention to Mysteries that were celebrated in certain parts of Asia long before the founding of Christianity and in which many sublime cosmic thoughts were given expression, or when we compare the Christmas festival with Mysteries that were celebrated also in pre-Christian times, in Middle, Northern and Western Europe, we are struck by the fact that they were preeminently Summer Mysteries, connected with the union between man and all that takes place in earthly life during the time of Summer. To understand the essential meaning of these Mysteries we must think, first of all, of that part of the evolution of humanity which preceded the Mystery of Golgotha.

Looking back into very ancient times we find that the Mysteries were institutions of men still possessed of the faculty of instinctive clairvoyance. In certain states of consciousness between those of full sleep and waking, in states where dreams were expressions of reality, the men belonging to that ancient humanity were still able to gaze into the spiritual worlds whence the human being descends into his physical body on the Earth. Every human being in those times could speak and think about the spiritual worlds, just as a man today can speak about the ordinary knowledge he has learnt at school. I have, as you know, often said that what the men of those olden times beheld of the spiritual-super-sensible world presented itself to them in pictures—not the pictures of dreams but somewhat resembling them. Whereas we know quite well that the pictures in our dreams are woven from our reminiscences, that they rise up from the organism and, unlike our thoughts, do not mirror reality, through the very nature of the Imaginations of the old clairvoyance men knew that they were the expressions—not, it is true, of any external, material reality nor of any historical reality, but of a spiritual world lying hidden behind the physical world. Thus the spiritual world was revealed to men in pictures.

But it must not be imagined that those men of an earlier epoch had no thoughts. They had thoughts, but they did not acquire them as man acquires his thoughts today. If a man of the modern age is to have thoughts, he must exert himself inwardly; he must elaborate his thoughts by dint of inner effort. A similar kind of activity was, it is true, exercised by the men of old in connection with the pictures which mirrored for them a spiritual form of existence; but the thoughts came with the pictures. One may well be amazed at the power and brilliance of the thoughts of that old humanity; but the thoughts were not formulated by dint of effort; they were received as revelations.

Now just as we today have schools and colleges, so in those times there were Mysteries-institutions in which science art and religion were undivided. No distinction was made between belief and knowledge. Knowledge came in the form of pictures; but belief was based securely on knowledge. Nor was any distinction made between what men fashioned out of various materials into works of art, and what they acquired as wisdom. Today the distinction is made by saying: What man acquires in the form of wisdom must be true; but what he embodies in his materials as a painter, sculptor, or musician—that is fantasy!

Goethe was really the last survivor of those who did not hold this view. He regarded as truth both what he embodied in his materials as an artist and what he took to be science. The philistinism expression in the distinction between the artistic and the scientific did not, in fact, appear until comparatively late, indeed after Goethe's time. Goethe was still able, when he saw the works of art in Italy, to utter the beautiful words: “I have the idea that in the creation of their works of art the Greeks proceeded by the same laws by which Nature herself creates and of which I am on the track.” In Weimar, before going to Italy, he and Herder had studied the philosophy of Spinoza together. Goethe had striven to deepen his realization that all the beings in man's environment are permeated by the divine-spiritual He also tried to discover the manifestations of this divine-spiritual in details, for example in the leaf and flower of the plant. And the way in which he built up for himself a picture of the plant-form and animal-form in his botanical and zoological studies was identical as an activity of soul with the procedure he adopted in his artistic creations.

Today it is considered unscientific to speak of one and the same truth in art, in science and in religion. But as I have said, in those ancient centres of learning and culture, art, science and religion were one. It was actually the leaders in these Mysteries who began gradually to separate out particular thoughts from those that were revealed to men with their instinctive clairvoyance and to establish a wisdom composed of thoughts. On all sides we see a wisdom composed of thoughts emerging in the Mysteries from clairvoyant vision. Whereas the majority of men were content with pictorial vision, were satisfied to have the revelation of this spiritual vision presented to them in the form of myths, fairy-tales and legends by those who were capable of doing so, the leaders of the Mysteries were working at the development of a wisdom composed of thoughts. But they were fully aware that this wisdom was revealed, not acquired by man's own powers.

We must try to transport ourselves into this quite different attitude of soul. I will put it in the following way.—When the man of today conceives a thought, he ascribes it to his own activity of thinking. He forms chains of thoughts in accordance with rules of logic—which are themselves the product of his own thinking. The man of olden times received the thoughts. He paid no heed at all to how the connections between thoughts should be formulated, for they came to him as revelations. But this meant that he did not live in his thoughts in the way we live in ours. We regard our thoughts as the possession of our soul; we know that we have worked to acquire them. They have, as it were, been born from our own life of soul, they have arisen out of ourselves, and we regard them as our property. The man of olden time could not regard his thoughts in this way. They were illuminations; they had come to him together with the pictures. And this gave rise to a very definite feeling and attitude towards the wisdom-filled thoughts. Man said to himself as he contemplated his thoughts: “A divine Being from a higher world has descended into me. I partake of the thoughts which in reality other Beings are thinking—Beings who are higher than man but who inspire me, who live in me, who give me these thoughts. I can therefore only regard the thoughts as having been vouchsafed to me by Grace from above.” It was because the man of old held this view that he felt the need at certain seasons to make an offering of these thoughts to the higher Beings, as it were through his feelings. And this was done in the Summer Mysteries.

In the Summer the Earth is more given up to its own environment, to the atmosphere surrounding it. It has not contracted because of the cold or enveloped itself in a raiment of snow; it is in perpetual intercourse with its atmospheric environment. Hence man too is given up to the wide cosmic expanse. In the Summer he feels himself united with the Upper Gods. And in those ancient times man waited for the Midsummer season—the time when the Sun is at the zenith of its power—in order at this season and in certain places he regarded as sacred, to establish contact with the Upper Gods. He availed himself of his natural connection in Summer with the whole etheric environment, in order out of his deepest feelings to make a sacrificial offering to the Gods who had revealed their thoughts to him.

The teachers in the Mysteries spoke to their pupils somewhat as follows. They said: “Every year at Midsummer, a solemn offering must be made to the Upper Gods in gratitude for the thoughts they vouchsafe to man. For if this is not done it is all too easy for the Luciferic powers to invade man's thinking and he is then permeated by these powers. He can avoid this if every Summer he is mindful of how the Upper Gods have given him these thoughts and at the Midsummer season lets his thoughts flow back again, as it were, to the Gods.” In this way the men of olden times tried to safeguard themselves from Luciferic influences. The leaders of the Mysteries called together those who were in a sense their pupils and in their presence enacted that solemn rite at the culmination of which the thoughts that had been revealed by the Upper Gods were now offered up to them in upward-streaming feelings.

The external rite consisted in solemn words being spoken into rising smoke which was thus set into waves. This act was merely meant to signify that the offering made by man's inmost soul to the Upper Gods was being inscribed into an outer medium—the rising smoke—through form-creating words. The words of the prayer inscribed into the rising smoke the feelings which the soul desired to send upwards to the Gods as an offering for the thoughts they had revealed.

This was the basic mood of soul underlying the celebration of the Midsummer Mysteries. These Midsummer festivals had meaning only as long as men received their thoughts by way of revelation.

But in the centuries immediately preceding the Mystery of Golgotha—beginning as early as the 8th and 9th centuries B.C.—these thoughts that were revealed from above grew dark, and more and more there awakened in man the faculty to acquire his thoughts through his own efforts. This induced in him an entirely different mood. Whereas formerly he had felt that his thoughts were coming to him as it were from the far spaces of the universe, descending into his inner life, he now began to feel the thoughts as something unfolding within himself, belonging to him like the blood in his veins. In olden times, thoughts had been regarded more as something belonging to man like the breath—the breath that is received from the surrounding atmosphere and continually given back again. Just as man regards the air as something which surrounds him, which he draws into himself but always gives out again, so did he feel his thoughts as something which he did not draw into himself but which was received by him through revelation and must ever and again be given back to the Gods at the time of Midsummer.

The festivals themselves were given a dramatic form in keeping with this attitude. The leaders of the Mysteries went to the ceremonies bearing the symbols of wisdom; and as they conducted the sacrificial rites they divested themselves of the symbols one by one. Then, when they went away from the ceremonies, having laid aside the symbols of wisdom, they appeared as men who must acquire their wisdom again in the course of the year. It was like a confession on the part of those sages of olden times. When they had made the solemn offering it was as though they declared to the masses of those who were their followers: “We have become nescient again.”

To share in this way in the course taken by the seasons of the year, entering as Midsummer approaches into the possession of wisdom, then passing into a state of nescience (Torheit) before becoming wise again—this was actually felt by men to be a means of escape from the Luciferic powers. They strove to participate in the life of the cosmos. As the cosmos lets Winter alternate with Summer, so did they let the time of wisdom alternate in themselves with the time of entry into the darkness of ignorance.

Now there were some whose wisdom was needed all the year round, and who for this reason could not act or adopt the same procedure as the others. For example, there were teachers in the Mysteries who practised the art of healing—for that too was part of the Mysteries. Naturally it would not do for a doctor to become ignorant in August and September—if I may use the present names of the months—so these men were allowed to retain their wisdom, but in return they made the sacrifice of being only servants in the Mysteries. Those who were the leaders became ignorant for a certain time every year.

Reminiscences of this have remained here and there, for example in the figure described by Goethe in his poem Die Geheimnisse as the ‘Thirteenth,’ the one who was the leader of the others but was himself in a state of dullness rather than wisdom.

All these things are evidence that the attitude towards the guiding wisdom of mankind was entirely different from what it afterwards became when men began to regard their thoughts as produced by themselves. Whereas formerly man felt that wisdom was like the air he breathes, later on he felt that his thoughts were produced within himself, like the blood. We can therefore say: In ancient times man felt his thoughts to be like the air of the breath and in the epoch of the Mystery of Golgotha he began to feel that they were like the blood within him.

But then man also said to himself: “What I experience as thought is now no longer heavenly, it is no longer something that has descended from above. It is something that arises in the human being himself, something that is earthly.”—This feeling that the thoughts of men are earthly in origin was still significantly present at the time of the Mystery of Golgotha among those who were the late successors of the leaders of the ancient Mysteries. Those who stood at that time at the height of cultural life said to themselves: Man can no longer have such thoughts as had the sages of old, who with their thoughts lived together with the Gods; he must now develop purely human thoughts. But these purely human thoughts are in danger of falling prey to the Ahrimanic powers. The thoughts that were revealed to man from above were in danger of succumbing to the Luciferic powers; the human thoughts, the self-produced thoughts, are in danger of succumbing to the Ahrimanic powers.

Those who were capable of thinking in this way in the epoch of the Mystery of Golgotha—by the 4th century, however, the insight was lost—such men experienced the Mystery of Golgotha as the true redemption of mankind. They said to themselves: The spiritual Power indwelling the Sun could hitherto be attained only by superhuman forces. This Power must now be attained by human faculties, for man's thoughts are now within his own being. Hence he must inwardly raise these thoughts of his to the Divine. Now that he is an earthly thinker, he must permeate his thoughts inwardly with the Divine, and this he can do through uniting himself in thought and feeling with the Mystery of Golgotha.

This meant that the festival once celebrated in the Mysteries at Midsummer became a Winter festival. In Winter, when the earth envelops herself in her raiment of snow and is no longer in living interchange with the atmosphere around her, man too is fettered more strongly to the earth; he does not share in the life of the wide universe but enters into the life that is rooted beneath the soil of the earth.—But the meaning of this must be understood.

We can continually be made aware of how in the earth's environment there is not only that which comes directly from the Sun but also that which partakes in the life of the earth beneath the surface of the soil. I have spoken of this before by referring to some very simple facts.—Those of you who have lived in the country will know how the peasants dig pits in the earth during Winter and put their potatoes in them. Down there in the earth the potatoes last splendidly through the Winter, which would not be the case if they were simply put in cellars. Why is this?—Think of an area of the earth's surface. It absorbs the light and warmth of the Sun that have streamed to it during the Summer. The light and the warmth sink down, as it were, into the soil of the earth, so that in Winter the Summer is still there, under the soil. During Winter it is Summer underneath the surface of the earth. And it is this Summer under the surface of the earth in Winter time that enables the roots of the plants to thrive. The seeds become roots and growth begins. So when we see a plant growing this year it is actually being enabled to grow by the forces of last year's Sun which had penetrated into the earth.

When therefore we are looking at the root of a plant, or even at parts of the leaves, we have before us what is the previous Summer in the plant. It is only in the blossom that we have this year's Summer, for the blossom is conjured forth by the light and warmth of the present year's Sun. In the sprouting and unfolding of the plant we still have the previous year and the present year comes to manifestation only in the blossom. Even the ovary at the centre of the blossom is a product of the Winter—in reality, that is, of the previous Summer. Only what surrounds the ovary belongs to the present year. Thus do the seasons interpenetrate. When the earth dons her Winter raiment of snow, beneath that raiment is the continuation of Summer. Man does not now unite himself with the wide expanse but turns his life of soul inwards, into the interior of the earth. He turns to the Lower Gods.

This was the conception held by men who were in possession of the heritage of the ancient wisdom at the time of the Mystery of Golgotha. And it was this that made them realize: It is in what is united with the earth that we must seek the power of the Christ, the power of the new wisdom which permeates the future evolution of the earth. Having passed to the stage of self-produced thoughts, man felt the need to unite these thoughts inwardly with the Divine, to permeate them inwardly with the Divine, in other words, with the Christ Impulse. This he can do at the time when he is most closely bound to the earth—in deep Winter; he can do it when the earth shuts herself off from the cosmos. For then he too is shut off from the cosmos and comes nearest to the God who descended from those far spaces and united Himself with the earth.

It is a beautiful thought to connect the Christmas festival with the time when the earth is shut off from the cosmos, when in the loneliness of earth man seeks to establish for his self-produced thoughts communion with divine-spiritual-super-sensible reality, and when, understanding what this means, he endeavors to protect himself from the Ahrimanic powers, as in ancient times he protected himself from the Luciferic powers through the rites of the Midsummer Mysteries.

And as under the guidance of the teachers in the Mysteries the man of olden time became aware through the Midsummer festival that his thoughts were fading into a state of twilight, the man of today who rightly understands the Christmas Mystery should feel strengthened when at Christmas he steeps himself in truths such as have now once more been expressed. He should feel how through developing a true relation to the Mystery of Golgotha, the thoughts he acquires in the darkness of his inner life can be illumined. For it is indeed so when he realizes that once in the course of the earth's evolution the Being who in pre-Christian ages could only be thought of as united with the Sun, passed into earthly evolution and together with mankind indwells the earth as a Spiritual Being. In contrast to the old Midsummer festivals where the aim was that a man should pass out of himself into the cosmos, the Christmas festival should be the occasion when man tries to deepen inwardly, to spiritualize, whatever knowledge he acquires about the great world.

The man of old did not feel that knowledge was his own possession but that it was a gift bestowed upon him, and every year he gave it back again. The man of today necessarily regards his world of thought, his intellectual knowledge, as his own possession. Therefore he must receive into his heart the Spirit Being who has united with the Earth; he must link his thoughts with this Being in order that instead of remaining with his thoughts in egotistic seclusion, he shall unite these thoughts of his with that Being of Sun and Earth who fulfilled the Mystery of Golgotha.

In a certain respect the ancient Mysteries had what might be called an ‘aristocratic’ character. Indeed the principle of aristocracy really had its origin in those old Mysteries, for it was the priests who enacted the sacrifice on behalf of all the others.

The Christmas festival has a ‘democratic’ character. What modern men acquire as that which really makes them man, is their inner store of thoughts. And the Christmas Mystery is only truly celebrated when the one does not make the sacrificial offering for another, but when the one shares with the other a common experience: equality in face of the Sun Being who came down to the Earth. And in the early period of Christian evolution—until about the 4th century—it was this that was felt to be a particularly significant principle of Christianity. It was not until then that the old forms of the Egyptian Mysteries were resuscitated and made their way via Rome to Western Europe, overlaying the original Christianity and shrouding it in traditions which will have to be superseded if Christianity is to be rightly understood. For the character with which Christianity was invested by Rome was essentially that of the old Mysteries. In accordance with true Christianity, this finding of the spiritual-super-sensible reality in man must take place at a time not when he passes out of himself and is given up to the Cosmos, but when he is firmly within himself. And this is most of all the case when he is united with the Earth at the time when the Earth herself is shut off from the cosmic expanse—that is to say, in Midwinter.

I have thus tried to show how it came about that in the course of the ages the Midsummer festivals in the Mysteries changed into the Midwinter Christmas Mystery. But this must be understood in the right sense. By looking back over the evolution of humanity we can deepen our understanding of what is. presented to us in the Christmas Mystery. By contrasting it with olden times we can feel the importance of the fact that man has now to look within himself for the secrets he once sought to find outside his own being.

It is from this point of view that my Occult Science is written. If such a book had been written in ancient times (then, of course, it would not have been a book but something different!) the starting-point of the descriptions would have been the starry heavens. But in the book as it is, the starting-point is man: contemplation, first of the inner aspect of man's being and proceeding from there to the universe. The inner core of man's being is traced through the epochs of Old Saturn, Old Sun, Old Moon, and extended to the future epochs of the Earth's evolution.

In seeking for knowledge of the world in ancient times, men started by contemplating the stars; then they endeavored to apply to the inner constitution of the human, being what they learned from the stars. For example, they contemplated the Sun which revealed a very great deal to the Imaginative cognition of those days. To the orthodox modern scientist the Sun is a ball of gas—which of course it cannot be for unbiased thought. When the man of ancient time contemplated the Sun externally, it was to him the bodily expression of soul-and-spirit, just as the human body is an expression of soul-and-spirit. Very much was learnt from the Sun. And when man had read in the Cosmos what the Sun had revealed to him, he could point to his own heart, and say: Now I understand the nature of the human heart, for the Sun has revealed it to me!—And similarly in the other heavenly bodies and constellations, man discovered the secrets of his organism.

It was not possible to proceed in this way in the book Occult Science. Although it is too soon yet for all the relevant details to have been worked out, the procedure is that we think, first, of the human being as a whole, with heart, lungs, and so on, and in understanding the organs individually we come to understand the universe. We study the human heart, for example, and what we read there tells us what the Sun is, tells us something about the nature of the Sun. Thus through the heart we learn to know the nature of the Sun; that is to say, we proceed from within outwards. In ancient times it was the other way about: first of all men learnt to know the nature of the Sun and then they understood the nature of the human heart. In the modern age we learn what the heart is, what the lung is ... and so, starting from man, we learn to know the universe.

The ancients could only give expression to their awareness of this relation of man to the universe by looking upwards to the Sun and the starry heavens at the time of Midsummer, when conditions were the most favorable for feeling their union with the Cosmos. But if we today would realize with inner intensity how we can come to know the universe, we must gaze into the depths of man's inner being. And the right time for this is in Midwinter, at Christmas.

Try to grasp the full meaning of this Christmas thought, my dear friends, for there is a real need today to give life again to old habits such as these. We need, for example, to be sincere again in our experience of the course of the year. All that numbers of people know today about Christmas is that it is a time for giving presents, also—perhaps, a time when in a very external way, thought is turned to the Mystery of Golgotha!

It is superficialities such as these that are really to blame for the great calamity into which human civilization has drifted today. It is there that much of the real blame must be placed; it lies in the clinging to habits, and in the unwillingness to realize the necessity of renewal—the need, for example, to imbue the true Christmas thought, the true Christmas feeling, with new life.

This impulse of renewal is needed because we can only become Man again in the true sense by finding the spiritual part of our being. It is a ‘World-Christmas’ that we need, a birth of spiritual life. Then we shall once again celebrate Christmas as honest human beings; again there will be meaning in the fact that at the time when the Earth is shrouded in her raiment of snow, we try to feel that our world of thought is permeated with the Christ Impulse—the world of thought which today is like the blood within us, in contrast to the old world of thought which was like the breath.

We must learn to live more intensely with the course of the seasons than is the custom today. About 20 years ago the idea occurred that it would be advantageous to have a fixed Easter—a festival which is still regulated by the actual course of time. The idea was that Easter should be fixed permanently at the beginning of April, so that account books might not always be thrown into confusion owing to the dates of the festival varying each year. Even man's experience of the flow of time was to be drawn into the materialistic trend of evolution. In view of other things that have happened as well, it would not be surprising if materialistic thought were ultimately to accept this arrangement. For example, men begin the year with the present New Year's Day, the 1st of January, in spite of the fact that December (decem) is the tenth month, and January and February quite obviously belong to the previous year; so that in reality the new year can begin in March at the earliest—as indeed was actually the case in Roman times. But it once pleased a French King (whom even history acknowledges to have been an imbecile) to begin the year in the middle of the Winter, on the 1st of January, and humanity has followed suit.

Strong and resolute thoughts are needed to admit honestly to ourselves that the saving of human evolution depends upon man allying himself with wisdom. Many things indicate that he has by no means always done so but has very often allied himself with ignorance, with nescience. The Christmas thought must be taken sincerely and honestly, in connection with the Being who said: “I am the Way, the Truth, and the Life.” But the way to the Truth and to the Life in the Spirit has to be deliberately sought, and for this it is necessary for modern humanity to plunge down into the dark depths of midnight in order to find the light that kindles itself in man.

The old tradition of the first Christmas Mass being read at midnight is not enough. Man must again realize in actual experience that what is best and most filled with light in his nature is born out of the darkness prevailing in him. The true light is born out of the darkness. And from this darkness light must be born—not further darkness.

Try to permeate the Christmas thought with the strength that will come to your souls when you feel with all intensity that the light of spiritual insight and spiritual vision must pierce the darkness of knowledge of another kind. Then in the Holy Night, Christ will be born in the heart of each one of you, and you will experience together with all mankind, a World-Christmas.

for the inauguration of the Vidar branch.

A number of friends from out of town have come to visit our friends in Bochum to see the branch of our spiritual endeavor that has been established here under the Christmas tree. And there is no doubt that all those who have come from out of town to celebrate the opening of this branch with our Bochum friends feel the beauty and spiritual significance of our Bochum friends' decision to found this place of spiritual endeavor and feeling here in this city, in the middle of a field of material activity, in the middle of a field that, so to speak, mainly belongs to the outer life. And in many ways, each of our dear branches, here in this area more than anywhere else, can be a symbol for us of the significance of our kind of anthroposophical spiritual life in the present day and for the future development of human souls.

We are truly not in a situation where we can look critically or disparagingly at what is going on around us when we are in the midst of a field of the most modern material activity, because we are rather in a field that shows us how it must become more and more in later outer life on earth. We would only show ourselves to be foolish if we wanted to say: ancient times, when one was more surrounded by forests and meadows and the original life of nature than by the chimneys of the present, should come back again. One would only show oneself to be unintelligent, for one would prove that one has no insight into what the sages of all times have called “the eternal necessities in which man must find himself.” In the face of the material life that covers the earth, as the 19th century in particular has brought about and which later times will bring to mankind in an even more comprehensive way, in the face of this life there is no justified criticism based on sympathy with the old, but there is only and alone the insight that this is the fate of our earth planet. From a certain point of view, one may call the old times beautiful, one may look upon them as a spring or summer time for the earth, but to rage against the fact that other times are coming would be just as foolish as it would be foolish to be dissatisfied with the fact that autumn and winter follow spring and summer. Therefore, we must appreciate and love it when, out of an inwardly courageous decision, our friends create a place for our spiritual life in the midst of the most modern life and activity. And it will be right if all those who have only come to visit our branch for the sake of today leave with a grateful heart for the beautiful activity of our Bochum friends, which is carried out in a truly spiritual scientific way.

What is so endearing about what we have been calling our “branch initiations” for years is that on such occasions, friends from outside the circle that has come together in a particular place often come from far and wide. As a result, these friends from afar can ignite the inner fire of gratitude that we must have for all those who found such branches, and that, on the other hand, these friends from afar can take with them a vivid impression of what they have experienced, which keeps the thoughts alive, which we then turn to the work of such a branch from everywhere, so that this work can be fruitful from all sides through the creative thoughts. We know that the spiritual life is a reality, we know that thoughts are not just what materialism believes, but that thoughts are living forces that, when we unite them in love, for example over any place of our work, there they unfold, there they are help.

And I would like to be convinced that those who have brought their visit here will also take with them the impulse from today's get-together to think often and often of the place of our work, so that our friends here can feel when they sit together in silence, into that which, by the grace of the hierarchies, becomes spiritual knowledge for us, so that our friends, when they sit together in silence again, may cherish the feeling that creative thoughts are coming from all sides into their working space, their spiritual working space.

Looking at what is, and not practicing an unjustified criticism of existence, is something we are gradually learning through our anthroposophical worldview. There is no doubt that the earth is undergoing a development. And when we, equipped with our anthroposophical knowledge, yes, when we look back with understanding, with what we can know outside of anthroposophical knowledge, to earlier times in the development of the earth, then earlier times appear to us in relation to the earth, which is is riddled with telegraph wires and swept by those electric currents, these times of the earth appear to us like spring and summer time, and the times we are entering appear to us like the autumn and winter time of the earth. But it is not for us to complain about this, but for us to call this a necessity. Nor is it for us to complain, just as it is not for a person to complain when summer comes to an end and autumn and winter arrive.

But when autumn and winter come, the human soul has been preparing for centuries to erect the sign for the living word to enter into the evolution of the earth in the depths of the winter night. And in this way the human heart, the human soul, showed that what is created from the outside by summer without human intervention must be created by human intervention from within.

When we rejoice in the sprouting, sprouting forces of spring, which are replaced by gentle summer forces from the outside, without our intervention, winter, with its blanket of snow, covers what would otherwise, without our intervention, please us during the summer and always brings new proof that divine-spiritual forces prevail throughout the world, so we receive during the cold, dark winter time, we receive what is placed in winter as the summer hope for the future, which tells us that just as spring and summer come after every winter, so too, once the earth has reached its goal in the cosmos, a new spiritual spring and summer will come, which our creative powers help shape. Thus the human heart erects the sign of eternal life.

In this very sign of eternal spiritual life, we feel united today with our friends in Bochum, who some time ago founded their branch here. It is wonderful that we can inaugurate it just before Christmas.

Perhaps to some who at first glance look at it superficially, all that has been discovered about Christ Jesus through our spiritual science, and all that has been revealed to it about Christ Jesus, will look at it superficially, it may seem as if we are replacing the former simplicity and childlikeness of the Christmas festival, with its memories of the beautiful scenes from the Gospels of Matthew and Luke, with something tremendously complicated. We must draw people's attention to the fact that at the beginning of our era two Jesus-children entered into earthly evolution; we must speak of how the ego of one Jesus-child moved into the bodies of the other Jesus-child; we must speak of how, in the thirtieth year of Jesus' life, the Christ-being descended and lived for three years in the bodies of Jesus of Nazareth. It might easily appear as though all the love and devotion which men through the centuries have been able to summon up for their own salvation, when they were shown the Christ Child in the manger, surrounded by the shepherds, when the wonderfully moving Christmas carol sounded to their ears, when the Christmas plays were celebrated here and there, when the lights appeared on the Christmas tree, delighting the most childlike hearts, it might appear that in the face of all what so immediately kindles the human heart to intimacy, to devotion, to love, when the warm feeling, the warm sensation, should fade away when one has yet to take in the complicated ideas of the two Jesus children, of the passing over of the one ego into the body of the other, of the descent of a divine spiritual being into the bodily shell of Jesus of Nazareth. But we must not indulge in such thoughts, for it would be a bad thing if we did not want to submit to the law of necessity in this area.

Yes, my dear friends, in the places that lay outside the forest or in the middle of the fields and meadows, the snow-capped mountains and distances or the wide plains and lakes spoke down and into them. In those places that were not traversed by railroad tracks and telegraph wires, hearts could dwell there that were immediately ignited when the manger was built and when one was reminded of what the Gospels of Matthew and Luke told of the birth of the wonderful child. What is contained in these narratives, what has happened on earth in such a way that these narratives bear witness to it, lives and will continue to live. It just takes time, which occurs, we may say, in the “earthly winter”, a time of railways and telegraph wires and meals, stronger forces in the soul, to ignite warmth and intimacy in the heart in the face of the external mechanism, in the face of the external materiality. The soul must grow strong in order to be so inwardly convinced of the truth of what has happened in preparation for the Mystery of Golgotha that it lives firmly in the heart, however outwardly the mechanical natural order may intervene in earthly existence. The knowledge of the child in Bethlehem must penetrate differently into the souls of those who are allowed to live on the edge of the forest, on mountain slopes, by the lakes and in the midst of fields and meadows; the knowledge of the same being must penetrate differently to those who must have grown to the newer conditions of existence.

For this reason, for our own time, those whom we call the Masters of Wisdom and of the Harmony of Feelings tell us of those higher contexts that we must consider when speaking of the Child of Bethlehem. With our newer insights, we stand no less soul-filled before the Christmas tree because we must know something different from what earlier times knew. On the contrary, we come to a better understanding of those earlier times, we come to understand why the hope and joy of the future spoke from the eyes of young and old at the Christmas tree and at the manger. We learn to understand how they lived in a way that went beyond what could be seen immediately, when we explain to ourselves, in our own terms, the reasons why we feel such deep, heartfelt love for the Child of Bethlehem. We may call the Jesus child, the one from the Nathanic line of the House of David, in the most beautiful sense, in the most beautiful sense, “the child of humanity, the child of man”. For what do we feel when we look at this child, whose essential nature shines through even in the descriptions of Luke's Gospel?

Humanity took its origin with the origin of the earth. But much has passed humanity in the course of the Lemurian, Atlantean and post-Atlantean times. And we know that this was a descent, that in primeval times there was an original knowledge and original looking, an original connection with the divine-spiritual powers, an old inheritance of a knowledge of the connection with the gods. What lived in the souls of human beings from divine beings has increasingly become less and less. Over time, people have come to feel their connection with the divine spiritual source less and less through their direct knowledge. They were increasingly thrown out into the field of mere material observation, of sensuality. Only in the early years of life, in childhood, did people know how to revere and love innocence, the innocence of the human being who has not yet taken up the descending forces of the earth.

But how, now that we know that with the Jesus child an entity came to earth that had not previously been on earth as such, that was a soul that had not gone through the rest of the evolution of mankind on earth — which I have indeed presented in my “Occult Science Outline», was held back, as it were, in the innocent state before the Luciferic temptation, that such a soul, a childlike human soul in a much, much higher sense than is usually meant, came to earth, how can one not recognize this human soul as the «child of humanity»? What we human beings, even in the most tender childhood, may no longer have in us, because we carry within us the results of our previous incarnations, which we cannot recognize in any of us, even in the moment when we first open our eyes on the field of the earth, is presented in the child who entered the earth as the St. Luke's Boy Jesus. For in this child there was a soul that had not previously been born on earth out of a human body, that had remained behind when the evolution of humanity began anew on earth, and that appeared on earth at the very beginning of our era, in the infancy of humanity. Hence the marvelous event that the Akasha Chronicle reveals to us: that this child, the Nathanic Jesus-child, immediately after his birth, uttered intelligible sounds to his mother only, sounds that were not similar to any of the spoken languages of that time or of any time, but from which sounded for the mother something like a message from worlds that are not the earthly worlds, a message from higher worlds. That this child Jesus could speak, could speak immediately at his birth, that is the miracle!

Then it grew up as if it were to contain, concentrated in its own being, all the love and loving ability that all human souls together could muster. And the great genius of love, that was what lived in the child. He could not learn much of what human culture has achieved in earthly life. The Nathanian Jesus Child was able to experience little of what had been achieved by people over the course of thousands of years until he was twelve years old. Because he could not, the other ego passed into him in his twelfth year. But everything he touched from the earliest, most tender childhood was touched by perfected love. All the qualities of the mind, all the qualities of feeling, they worked as if heaven had sent love to earth, so that a light could be brought into the winter time of the earth, a light that shines into the darkness of the human soul when the sun does not unfold its full external power during this winter time. When later the Christ moved into this human shell, we must bear in mind that this Christ-being could only make itself understood on earth by working through these shells.

The Christ-Being is not a human being. The Christ-Being is an Entity of the higher Hierarchies. On earth It had to live for three years as a human being among human beings. For this purpose, a human being had to be born to It in the way I have often described for the Nathanian Jesus child. And because this human child could not have received — since it had not previously set foot on earth, had no previous education from earlier incarnations — because it could not have received what external culture had worked for on earth, so a soul entered this child that had, in the highest sense, worked for what external culture can bring: the Zarathustra soul.

And so we see the most wonderful connection when Jesus Christ stands before us. We see the interaction of this human child, who had saved the best human aspiration, love, from the times when man had not yet fallen into Luciferic temptation, until the beginning of our era, when it appeared on earth for the first time, embodied, with the most developed human prophet Zarathustra, and with that spiritual essence which, until the Mystery of Golgotha, had its actual home within the realms of the higher hierarchies, and which then had to take its scene on earth by entering through the gate of the body of Jesus of Nazareth into its earthly existence. That which is the highest on earth, and which we can only glimpse in its purity in the still innocent gaze of the human being, in the eye of the child, that is what the human child brought with him to the highest degree. That which can be achieved on earth as the highest, that is what Zarathustra contributed to this human child. And that which the heavens could give to the earth, so that the earth might receive spiritually, which it receives anew each summer through the intensified power of the sun, that the earth received through the Christ-being.

We will just have to learn to understand what has happened to the earth. And in the times to come, the soul will be able to swell with intimacy, the soul will be able to strengthen itself through a power that will be stronger than all the powers that have so far been connected to the Mystery of Golgotha, in a time that can offer little outward support to the strengthening of those forces that tend towards man's true source of power, towards man's innermost being, towards an understanding of how this being flows from the spiritual-cosmic. But in order to fully understand such, we must first understand ourselves as one once understood the Christ Child on Christmas Day; we must first rise to the knowledge of the spirit. Times will come when, as it were, one will look at earthly events with the eye of the soul. Then one will be able to say many a thing to oneself that one cannot yet say to oneself in the broadest circles today, for which only spiritual science enables us today, so that we can already say many a thing to ourselves that one cannot yet say to oneself in the broadest circles today.

We see spring approaching. During the approaching spring, we see the plants sprouting and sprouting from the earth. We feel our joy igniting in what comes out of the earth. We feel the power of the sun growing stronger and stronger to the point where it makes our bodies rejoice, to the point of the Midsummer sun, which was celebrated in the Nordic mysteries. The initiates of these mysteries knew that the Midsummer Sun pours itself over the earth with its warmth and light to reveal the workings of the cosmos in the earth's orbit. We see and feel all this.

We also see and feel other things during this time. Sometimes lightning and thunder crash into the rays of the spring sun when clouds cover these rays. Irregular downpours pour over the surface of the earth. And then we feel the infinite, uninfluenced, harmonious regularity of the sun's course, and the — well, we need the word — changeable effectiveness of the entities that work on earth as rain and sunshine, as thunderstorms, and other phenomena that depend on all kinds of irregular activity, in contrast to the regular, harmonious activity of the sun's path through space and its consequences for the development of plants and everything that lives on earth, which cannot be influenced by anything. We feel the infinite regular harmony of the sun's activity and the changeable and fickle nature of what is going on in our atmosphere like a duality.

But then, when autumn approaches, we feel the dying of the living, the withering of that which delights us. And if we have compassion for nature, our souls may become sad at the dying of nature. The awakening, loving power of the sun, that which regularly and harmoniously permeates the universe, becomes invisible, as it were, and that which we have described as the changeable weather then prevails. It is true what earlier times knew, but what has faded from our consciousness due to our materiality: that in winter, the egoism of the earth triumphs over the forces that permeate our atmosphere, flowing down from the vast cosmic being to our earth and awakening life on our earth.

And so the whole of nature appears to us as a duality. The activity of spring and summer is quite different from that of autumn and winter. It is as if the earth becomes selfless and gives itself up to the embrace of the universe, from which the sun sends light and warmth and awakens life. The earth in spring and summer appears to us as showing its selflessness. The earth in autumn and winter appears to us as showing its selfishness, conjuring forth from itself all that it can contain and produce in its own atmosphere. Defeating the working of the sun, the working of the universe through the selfishness of earthly activity, the winter earth appears to us.

And when we look away from the earth and at ourselves with the eye that spiritual research can open for us, when we look beyond the material and see the spiritual, then we see something else. We know that, yes, in the elemental forces of the earth's atmosphere, which appear to be at work only in the unfolding of the sun's forces, in the spring and summer struggles that take place around us, the elemental spirits live, innumerable spiritual entities live in the elemental realm that swirl around the earth, lower spirits, higher spirits. Lower spirits, which are earthbound in the elemental realm, have to endure during the spring and summer season that the higher spirits, which stream down from the cosmos, exercise greater dominion, making them servants of the spirit that streams down from the sun, making them servants of the demonic forces that rule the earth in selfishness. During the spring and summer season of the earth, we see how the spirits of earth, air, water and fire become servants of the cosmic spirits that send their forces down to earth. And when we understand the whole spiritual context of the earth and the cosmos, then during spring and summer these relationships open up to our souls and we say to ourselves: You, earth, show yourself to us by making the spirits, which are servants of egoism, servants of the cosmos, of the cosmic spirits, who conjure up life out of your womb, which you yourself could not conjure up!

Then we move towards autumn and winter time. And then we feel the egoism of the earth, feel how powerful those spirits of the earth become, which are bound to this earth itself, which have detached themselves from the universe since Saturn, Sun and Moon time, feel how they close themselves off from the working that flows in from the cosmos. We feel ourselves in the egoistically experiencing earth. And then we may look within ourselves. We examine our soul with its thinking, feeling and willing, examine it seriously and ask ourselves: How do thoughts emerge from the depths of our soul? How do our feelings, affects and sensations emerge first? Do they have the same regularity with which the sun moves through the universe and lends the earth the life forces that emerge from its womb? They do not. The forces that reveal themselves in our thinking, feeling and willing in everyday life are similar to the changeable activity in our atmosphere. Just as lightning and thunder break in, so human passions break into the soul. Just as no law governs rain and sunshine, so human thoughts break out of the depths of the soul. We must compare our soul life with the changing wind and weather, not with the regularity with which the sun rules our earth. Out there it is the spirits of air and water, fire and earth, that work in the elemental realm and that actually represent the egoism of the earth. Within ourselves, these are the elemental forces. But these changing forces within us, which regulate our everyday life, are embryos, germinal beings, which, only as germs, but as germs, resemble the elemental beings that are found outside in all the vicissitudes of the weather. We carry the forces of the same world within us as we think, feel and will, which live as demonic beings in the elemental realm in the wind and weather outside.

When the times approached in which people, who were at the turning point of the old and the new times, felt: there will come a time reminiscent of the wintertime on Earth. Indeed, there were teachers and sages among these people who understood how to interpret the signs of the times and who pointed out: Even if our inner life resembles the changeable activity of the outer world, and just as man knows that behind the activity of the outer world, especially in autumn and winter, the sun still shines, the sun lives and moves in the universe, it will come again - so man may also hold fast to the thought that, in the face of his own fickleness, which lives in his soul, there is a sun, deep, deep in those depths where the source of our soul gushes forth from the source of the world itself. At the turn of the ages, the sages pointed out that just as the sun must reappear and regain its strength in the face of the earth's selfishness, so too must understanding develop from those depths of our soul for that which can reach this soul from the sources, where this soul is connected in its life itself with the spiritual sun of the world, just as earthly life is connected with the physical sun of the world.

At first this was expressed as a hope, pointing to the great symbol that nature itself offered. It was expressed in such a way that the winter solstice was set as the celebration for the days when the sun regains its strength, the time when it was said: however the selfishness of the earth may unfold, the sun is victorious over the selfishness of the earth. As if through the darkness of a Christmas in the world of elemental spirits, which represent the egoism of the earth, the spirits that come from the sun and show us how they make the egoistic spirits of the earth their servants.

At first it felt like a glimmer of hope. And when the great turning point had come, when nothing but desolation and despair should have been felt in human souls, the Mystery of Golgotha was preparing itself. It showed in the spiritual realm that, yes, there are forces at work within the human being that can only be compared to the changeable forces of the earth's atmosphere, to earthly egoism. They manifested themselves in ancient times, when people still carried within them the legacy of the ancient powers of the gods, like the forces that show themselves in spring and summer: they were servants of the old hierarchies of the gods. But in the time when it was heading towards the Mystery of Golgotha, the inner forces of human souls became more and more like the outer demonic elemental spirits in autumn and winter. These forces within us were to break away from the old currents and workings of the gods, just as the changeable forces of our earth withdraw from the activity of the sun in winter. And then, for man in his evolution on earth, what had always been symbolically depicted in the hope that it would come about in the victory of the sun over the winter forces, the winter solstice of the world began, in which the spiritual sun underwent for the whole evolution of the earth what the physical sun always undergoes at the winter solstice. These are the times in which the Mystery of Golgotha occurred.

We must really distinguish between two periods on earth. A time before the Mystery of Golgotha, when the earth is heading towards autumn through its summer, when the inner forces of human beings become more and more similar to the changeable forces of the earth, and the great Christmas festival of the earth, the time of the Mystery of Golgotha, when breaks over the earth, which is indeed winter time for the earth, but where out of the darkness the victorious spirit of the sun, the Christ, approaches the earth, bringing the souls within what the sun brings to the earth externally in the way of growth forces.

So we feel our whole human earthly destiny, our innermost human being, when we stand at the Christmas tree. So we feel intimately connected with the human child, who brought message from that time, where humanity had not yet fallen into temptation and thus the disposition to decline, brought the message that an ascent will begin again, as in the winter solstice the rise begins. On this day in particular, we feel the intimate relationship of the spiritual within the soul with the spirit that permeates and flows through everything, that expresses itself externally in wind and weather, but also in the regular, harmonious course of the sun, and inwardly in the course of humanity across the earth, in the great festival of Golgotha.

Should humanity not develop a new piety out of these thoughts, a piety that is not meant to remain a mere thought but can become a feeling and an intuition, a piety that cannot become dulled even by the most extreme mechanism, as it must unfold more and more on earth? Should not Christmas prayers and Christmas songs be possible again, even in the abstract, telegraph-wired and smoke-filled earth's atmosphere, when humanity will learn to feel how it is connected with the divine spiritual powers in its depths, by intuiting in its depths the great Christmas festival of the earth with the birth of the boy Jesus?

It is true, on the one hand, what resounds through all human history on earth: that the great Christmas festival of the earth, which prepared the Easter festival of Golgotha, had to come one day. It is true that this unique event had to occur as the victory of the spirit of the sun over the fickle earth spirits. On the other hand, it is true what Angelus Silesius said: “A thousand times Christ may be born at Bethlehem, and not in thee, thou art still lost forever.” It is true that we must find within us, in the depths of our soul, that through which we understand the Christ Jesus.

But it is also true that in the places at the edge of the forest, on the lakeshore, surrounded by mountains, people, after a summer spent in the fields and pastures, were able to look forward to the symbol of the Christ Child , that they felt something else in their souls than we do, who must also feel the power to sense the Christmas message in the face of our smoky, dry, abstract and mechanical times. If these strong thoughts, which spiritual science can give us, can take root in our hearts, then a solar power will emerge from our hearts that will be able to shine into the bleakest external surroundings, to shine with the power that will be like when in 'our inner being itself light kindled light on the tree of our soul life, which we, because its roots are the roots of our soul itself, are to transform more and more into a Christmas tree in this winter time. We can do it if we absorb, not just as theory, but as direct life, what the message of the spirit, what true anthroposophy can be for us. So I wanted to bring the thoughts of Christmas from our spiritual science into the space that we want to consecrate today for the work that our dear friends here have been doing for a long time.

In the name of that deity who is regarded in the north as the deity who is supposed to bring back rejuvenating powers, spiritual childhood powers of aging humanity, to which Nordic souls in particular tend when they want to speak of what, flowing from the Christ Jesus being, can bring our humanity a new message of rejuvenation, to this name our friends here want to consecrate their work and their branch. They want to call it the “Vidar Branch”. May this name be as auspicious as it is auspicious for us, who want to understand the work that is being done here, what has already been achieved and is intended by loving, spirit-loving souls here. Let us truly appreciate what our Bochum friends are attempting here, and let us give their branch and their work the consecration that is also intended to be a consecration for Christ today, by unfolding our most beautiful and loving thoughts here for the blessing, for the strength and for the genuine, true, spiritual love for this work. If we can feel this way, then we will celebrate today's festival of the naming of the “Vidar” branch in the right spirit with our friends in Bochum.

And let us let our feelings reach up to those whom we are naming as the leaders and guides of our spiritual life, to the Masters of the Wisdom and the Harmony of Feelings, and let us implore their blessing for the work that is to unfold here in this city through our friends:

You who guide the spiritual life, give people
what they need according to the times,
you work with us when our friends devotedly serve the spiritual life
here in this city.

We would like to send this up as a prayer to the spiritual leaders, the higher hierarchies, at this moment, which is solemn in two respects. And we may hope that what has been promised will prevail over this branch, despite all the resistance that is piling up more and more, despite all the obstacles and opposition, what has been promised for our work: that through it the mystery of Christ will be incorporated anew into humanity in the way it must happen.

That this may prevail, that may be our Christmas gift today: that this branch too may become a living witness to what flows as strength into the evolution of humanity from higher worlds and can ever more and more give human souls the consciousness of the truth of the words:

The senses speak
The things in the vastness of space,
They change in the stream of time;
Recognizing, the human soul,
From the vastness of space,
And unreachable by the stream of time,
Into the realm of eternity.

Our dear friends in Bochum will return to their work here imbued with this feeling. Those who, through their meeting with them, are now aware of their work will think of it often and with great intensity. These thoughts can unfold their special power all the more because we were able to consecrate the work immediately before Christmas this year, before the festival that can always be a symbol for us of all that the spirit has achieved in victory over the material, over all the obstacles that it can and must face in the world.

We will turn our thoughts to-day to the Festival which every year revives remembrance of the Mystery of Golgotha.

There are three such main Festivals in Christendom: at Christmas, Easter and Whitsuntide. Each of these Festivals brings man's life of soul into a different relation with the great events from which the whole of earth-evolution receives purpose and meaning.

The Christmas Festival is connected more directly with man's life of feeling. In a certain sense it has the most popular appeal of all the Festivals, because when rightly understood it deepens the life of feeling and is always dear to the human heart.

The Easter Festival makes great demands upon man's powers of understanding, because here some measure of insight is essential into the Mystery of Golgotha itself, into how a super-sensible Being entered the stream of earthly evolution. Easter is a Festival which carries the faculty of human understanding to the highest level, a level which is, of course, ultimately accessible to everyone; but the appeal of the Easter Festival can never be as widespread as that of Christmas.

Through the Whitsuntide Festival, relationship is established between the will and the super-sensible world to which the Christ Being belongs. It is of the impulses of will which then take effect in the world that the Whitsuntide Festival makes men conscious when its meaning is rightly understood.

And so the great Christian Mystery is illustrated in a threefold way by these Festivals. There are many aspects of the Christmas Mystery and in the course of years we have studied them from different points of view at the time of the Festival. To-day we will think of an aspect brought graphically before us in the Gospels.

The Gospels tell of two proclamations of the birth of Christ Jesus. The one proclamation is made to the simple shepherds in the fields, to whom—in dream or in some kindred way—an Angel announces the birth. In this case, knowledge of the event was brought by inner soul-forces which were of a particular character in the shepherds living near the birthplace of Christ Jesus. And the Gospels tell of another proclamation made to the Three Kings, the Three Magi from the East who follow the voice of a star announcing to them that Christ Jesus has come into the world.

Here we have an indication of two ways in which higher knowledge came to men in earlier times. This is again a matter of which the modern mind has no understanding. The idea prevailing nowadays is that man's faculties of apprehension and thinking—that is to say, inner powers of the soul—have for thousands and thousands of years been fundamentally the same as they are to-day, except that in earlier times they were more primitive. But we know from spiritual science that the tenor and mood of the human soul has undergone great changes in the course of the ages. In times of antiquity, let us say about six or seven thousand years ago, man had a quite different conception not only of his own life but also of the universe around him. His attitude of soul underwent continual change until, in the modern world, it amounts simply to intellectual analysis and a purely physical conception of things in the outer world. This development proceeds from an instinctive clairvoyance in ancient times, through the phase of our present mood-of-soul, in order, in the future, to return to a form of clairvoyant vision of the world pervaded by full, clear consciousness.

At the time when the Mystery of Golgotha took place on the earth, the old instinctive clairvoyance had already become dim. Although men's attitude of soul differed widely from that of to-day, they no longer possessed the powers of that ancient clairvoyance; neither were they able to apply the old forms of wisdom in seeking for intimate and exact knowledge of the world. The teachings of the ancient wisdom, as well as the faculties of instinctive clairvoyance, had lost their power when the Mystery of Golgotha took place. Nevertheless, echoes still survived, as the Gospels clearly indicate if we understand them aright. Echoes of the ancient wisdom survived here and there in certain exceptional individuals. These individuals might well have been the simple shepherds in the fields who with their great purity of heart possessed a certain power of clairvoyance which came over them like a dream. And there might also well have been individuals who had reached the heights of learning, like the Three Magi from the East, in whom the ancient faculty to gaze into the how of cosmic happenings had been preserved.

In a kind of dream-condition, the simple shepherds in the fields were able inwardly to realise what was drawing near in the event of the birth of Christ Jesus. On the other hand, the knowledge possessed by the three Magi from the East enabled them, by contemplating the phenomena of the heavens, to discern that an event of a significance far transcending that of the ordinary course of life was taking place on the earth.

Our attention is therefore directed to two definite but quite distinct forms of knowledge. We will think, first, of the knowledge possessed by the three Magi as a last remnant of an ancient wisdom. It is clearly indicated that these Magi were able to read the secrets of the movements of the stars. The story of the three Kings or Magi points to the existence of an ancient lore of the stars, an ancient knowledge of the secrets of the worlds of stars in which the secrets of happenings in the world of men were also revealed. This ancient lore of the stars was very different from our modern astronomical science—although in a certain respect it too is prophetic in that eclipses of the sun, of the moon, and the like, can be predicted. But it is a purely mathematical science, speaking only of conditions and relationships in space and time in so far as they can be expressed in terms of mathematics. What plays with a higher significance into man's inner life from beyond space and time, but into the world of space and time, was read by an ancient star-lore from the courses and movements of the stars, and it was this star-wisdom that formed the essential content of the science belonging to an earlier epoch. Men sought in the stars for explanations of what was happening on the earth. But to such men the world of stars was not the machinelike abstraction it has now come to be. Every planet was felt to have reality of being. In a kind of inner speech of the soul, these men of old conversed, as it were, with each planet, just as to-day we converse with one another in ordinary speech. They realised that what the movements of the stars bring about in the universe is reflected in man's inmost soul. This was a living, spirit-inwoven conception of the universe. And man felt that as a being of soul and spirit he himself had his place within this universe. The wisdom relating to cosmic happenings was also cultivated in Schools of the Mysteries where the pupils were prepared, carefully and intimately, to understand the movements of the stars in such a way that human life on earth became intelligible to them.

What form did these preparations take? These preparations for knowledge of the stars and their workings consisted in training the pupils, even in the times of instinctive clairvoyance, to unfold a more wide-awake consciousness than that prevailing in normal life. The masses of the people possessed faculties of instinctive clairvoyance which were natural in a life of soul less awake than our own. In ancient times the wide-awake thinking of to-day would not have been possible. Nor could mathematics or geometry be grasped in the way they are grasped by the modern mind. Man's whole life between birth and death was a kind of dreamlike existence, but on that very account he had a far more living awareness of the world around him than is possible in our fully wide-awake consciousness. And strange as it seems, in the age which lasted into the second millennium or even as late as the beginning of the first millennium B.C. (—it was to the last surviving remains of this age that men like the three Magi belonged—) individual pupils in the Mysteries were initiated into a kind of knowledge resembling our geometrical or mathematical sciences. It was Euclid¹ who first gave geometry to the world at large. The geometry presented to mankind by Euclid had already been cultivated for thousands of years in the Mysteries, but there it was communicated to chosen pupils only. Moreover it did not work in them in the same way as in men of later time. Paradoxical as it seems, it is nevertheless a fact that the geometry and arithmetic learnt by children to-day was taught in the Mysteries to individuals specially chosen from the masses on account of their particular gifts who were then received into the Mysteries.

One often hears it said to-day that the teachings given in the Mysteries were secret and veiled. In their abstract content however, these so-called ‘secret’ teachings were no different from what is now taught to children at school. The mystery does not lie in the fact that these things are unknown to-day but that they were imparted to human beings in a different way. For to teach the principles of geometry to children by calling upon the intellect in an age when from the moment of waking until that of falling asleep the human being has clear day-consciousness, is a very different matter from imparting them to pupils specially chosen because of their greater maturity of soul in the age of instinctive clairvoyance and dreamlike consciousness. A true conception of these things is rarely in evidence to-day.

In Eastern literature there is a Hymn to the God Varuna which says that Varuna is revealed in the air and in the winds blowing through the forests, in the thunder rolling from the clouds, in the human heart when it is kindled to acts of will, in the heavens when the sun passes across the sky, and is present on the hills in the soma juice. You will generally find it stated in books today that nobody knows what this soma-juice really is. Modern scholars assert that nobody knows what soma-juice is, although, as a matter of fact, there are people who drink it by the litre and from a certain point of view are quite familiar with it. But to know things from the vantage-point of the Mysteries is quite different from knowing them as a layman from the standpoint of the experiences of ordinary waking consciousness. You may read to-day about the ‘Philosopher's Stone’ for which men sought in an epoch when understanding of the nature of substances was very different from what it is today. And again, those who write about alchemy assert that nothing is known about the Philosopher's Stone. Here and there in my lectures I have said that this Philosopher's Stone is quite familiar to most people, only they do not know what it really is nor why it is so called. It is quite well known, because as a matter of fact it is used by the ton.

The modern mind with its tendency to abstraction and theory and its alienation from reality, is incapable of grasping these things. Nor is there any understanding of what is meant by saying that our geometrical and arithmetical sciences were once imparted to mature souls quite different in character from the souls of modern men, In my book Christianity as Mystical Fact I have indicated the special nature of the Mystery-teachings but these significant matters are not as a rule correctly understood; they are taken far too superficially. The way in which the subject-matter of the Mystery-teachings in ancient times was imparted—that is what needs to be understood.

Novalis was still aware of the human element, the element of feeling in mathematics which, in utter contrast to the vast majority to-day, he regarded as being akin to a great and wonderful Hymn.² It was to an understanding of the world imbued with feeling but expressed in mathematical forms that the pupil of the ancient Mysteries was led. And when this mathematical understanding of the universe had developed in such a pupil, he became one whose vision resembled that of the men described as the three Magi from the East. The mathematics of the universe which to us has become pure abstraction, then revealed reality of Being, because this knowledge was supplemented and enriched by something that came to meet it. And so the science and knowledge of the outer universe belonging to an ancient culture which in its last echoes survived in the Magi, was the origin of the one proclamation—the proclamation made by way of wisdom pertaining to the outer universe.

On the other side, inner feeling of the secrets of the evolution of humanity could arise in men of a disposition specially fitted for such experiences. Such men are represented by the shepherds in the fields. These inner forces must have reached a certain stage of development and then instinctive-imaginative perception became direct vision. And so, through their faculty of inner vision, the simple shepherds in the fields were made aware of the proclamation: ‘The God is revealing Himself in the heavenly Heights and through Him there can be peace among all men who are of good-will.’

Secrets of the cosmos were thus revealed to the hearts of the simple shepherds in the fields and to those who were the representatives of the highest wisdom attainable by the human mind at that time. This is the revelation made to the three Magi from the East. The great mystery of earth-existence was proclaimed from two sides.

What was it that came to the knowledge of the Magi? What kind of faculties developed in specially prepared pupils of the Mysteries through the mathematics imparted to them?

The philosopher Kant says of the truths of mathematical science that they are a priori. By this he means that they are determined before the acquisition of external, empirical knowledge.³ This is so much lip-wisdom. Kant's a priori really says nothing. The expression has meaning only when we realise from spiritual-scientific knowledge that mathematics comes from within ourselves, rises into consciousness from within our own being. And where does it originate? In the experiences through which we passed in the spiritual world before conception, before birth. We were living then in the great universe, experiencing what it was possible to experience before we possessed bodily eyes and bodily ears. Our experiences then were a priori—a form of cognition independent of earthly life. And this is the kind of experience that rises up, unconsciously to-day, from our inmost being. Man does not know—unless, like Novalis, he glimpses it intuitively—that the experiences of the life before birth or conception well up when he is engrossed in mathematical thought. For one who can truly apprehend these things, mathematical cognition is in itself a proof that before conception and birth he existed in a spiritual world. Of those to whom this is no proof of a life before birth, it must be said that they do not think deeply and fundamentally enough about the phenomena and manifestations of life and have not the faintest inkling of the real origin of mathematics.

The pupils of the ancient Mysteries who had absorbed the kind of wisdom which in its last echoes had survived in the three Magi from the East, had this clear impression: If as we contemplate the stars we see in them the expressions of mathematical, arithmetical progression, we spread over universal space the experiences through which we lived before birth. A pupil of the Mysteries said to himself: Living here on the earth, I gaze out into the universe, beholding all that is around me in space. Before my birth I lived within these manifestations of cosmic realities, lived with the mysteries of number connected with the stars, with all that I can now only mentally picture in terms of mathematics. In that other existence my own inner forces led me from star to star; I had my very life in what is now only a mental activity. Such contemplation made vividly real to these men what they had lived through before birth, and these experiences were sacred to them. They knew that this other world was a spiritual world—their home before they came down to the earth. The last echoing remains of this knowledge had survived in the Magi from the East and through it they recognised the signs of the coming of Christ.

Whence came the Christ Being? He came from the world in which we ourselves live between death and a new birth, and united Himself with the life that extends from birth to death. Knowledge of the world in which our existence is spent from death to a new birth can therefore shed light upon an event like the Mystery of Golgotha. And it was through this knowledge that the Mystery of Golgotha, the Christmas Mystery too, was announced to the Magi.

While man is living on the earth and unfolding the forces which bring knowledge of the world around him, while he is unfolding the impulses for his actions and social life, he is unconsciously experiencing something else as well. He has no knowledge of it, but just as he experiences the aftereffects of his life before birth, so does he also experience what finally passes through the gate of death to become the content of the life after death. These forces are already present in germ between birth and death but come to fruition only in the life after death. They worked with intense strength in the old, instinctive clairvoyance, and in their last echoes they were still working in the simple shepherds in the fields because of their purity of heart. We live within the play of these forces above all during sleep, when the soul is outside the body, within the outer universe. The soul is then living in the form of existence in which it will live consciously after death, when the physical body has been laid aside.

These forces from the world of sleep and dream which in certain conditions can penetrate into waking life, were very active in the old, instinctive clairvoyance, and they were working in the simple shepherds to whom the Mystery of Golgotha was proclaimed in a way other than to the three Magi.

What kind of knowledge is brought by the forces that are paramountly active between death and a new birth, if, as was the case with the Magi, they have been kindled during life between birth and death? It is a knowledge of happenings in the world beyond the earth. The human being is transported from the earth into the world of the stars in which he lives between death and a new birth. This was the world into which the three Magi from the East were transported—away from the earth into the heavens.

And what kind of knowledge is brought by the forces that well up from the inmost being of man, above all in the world of dream? These forces bring knowledge of what is coming to pass within the earth itself. In this kind of knowledge it is earthly forces that are most strongly at work, the forces we have through the body, through existence in the body. These are the forces which are particularly active between sleeping and waking. Then too we are within the outer universe, but the outer universe that is especially connected with the earth.

You will say: this contradicts the statement that during sleep we are outside the body. But in reality there is no contradiction. We perceive only what is outside us; we do not perceive that within which we actually live. Only those who lack real knowledge and are satisfied with phrases speak of such things in glib words to the effect that it is meaningless to base spiritual science upon knowledge acquired outside the human being, for what really matters is that knowledge of outer nature shall be gained through the forces within man. ‘Schools of Wisdom’ like the one in Darmstadt⁴ may be based on high-sounding principles of this kind, but a man can remain a phrasemonger in spite of being the founder of such a ‘School of Wisdom.’ We must understand the inner nature of the world before we can acquire super-sensible knowledge, and it is only then that we can penetrate into the nature of our own inmost being. Men like Keyserling speak of the need to view things from the vantage-point of the soul, but they do not penetrate into the inmost being of man; they simply pour out phrases.

The truth is that between sleeping and waking we look back, feel back, as it were, into our body. We become aware of how our body is connected with the earth—for the body is given by the earth. The revelation to the shepherds in the fields was the revelation given by the earth, proceeding from their bodily nature. In a state of dream the voice of the Angel made known to them what had come to pass.

And so the contrast is complete:

To the Magi: revelation through heavenly lore.
To the Shepherds: revelation given by the earth.

That the revelation should have been from two sides is entirely in keeping with the Mystery of Golgotha. For a heavenly Being, a Being Who until then had not belonged to the earth, was drawing near. And the coming of such a Being must be recognised through wisdom pertaining to the heavens, through wisdom that is able to reveal the descent of a Being from the heavens. The wisdom of the shepherds is knowledge proceeding from the earth; the weaving life of the earth becomes aware of the coming of the Being from heaven. It is the same proclamation, only from another side—a wonderful, twofold proclamation to mankind of a single Event.

The attitude with which the Event of Golgotha was received by mankind is to be explained by the fact that only vestiges of the ancient wisdom remained. In the first centuries of our era, certain Gnostic teachings were able to shed light upon the Mystery of Golgotha, but as time went on, men strove more and more to understand it through purely intellectual analysis and reason. And in the nineteenth century, naturalism invaded this domain of belief. There was no longer any understanding of the super-sensible reality of the Event of Golgotha. Christ became the ‘wise man of Nazareth’—in the naturalistic sense. What is necessary is a new, spiritual conception of the Mystery of Golgotha. The Mystery of Golgotha as such must never be confused with the attitude adopted to it by the human mind.

The mood-of-soul prevailing in the shepherds and in the Magi was in its final phase at the time of the Mystery of Golgotha. Everything in the evolution of humanity undergoes constant change and metamorphosis. What has the wisdom possessed by the Magi from the East now become? It has become our mathematical astronomy. The Magi possessed super-earthly knowledge which was actually a glorious remembrance of life before birth. This knowledge has shrivelled away into our mathematical-mechanistic conception of the heavens, to the phenomena of which we apply only mathematical laws. What wells up from within us in our mathematical astronomy is the modern metamorphosis of the knowledge once possessed by the Magi.

Our outer, sense-given knowledge, conveyed as it is merely through eyes and ears, is the externalised form of the inner knowledge once possessed by men like the shepherds in the fields. The mood-of-soul in which the secrets of earth-existence were once revealed to the shepherds now induces us to look at the world with the cold detachment of scientific observation. This kind of observation is the child of the Shepherd-wisdom—but the child is very unlike the parent! And our mathematical astronomy is the child of the Magi-wisdom. It was necessary that humanity should pass through this phase. When our scientists are making their cold, dispassionate researches in laboratories and clinics, they have very little in common with the shepherds of old, but this attitude of soul is nevertheless a metamorphosis leading back directly to the wisdom of the shepherds. And our mathematicians are the successors of the Magi from the East. The outer has become inward—the inner, outward. In the process, understanding of the Mystery of Golgotha has been lost, and we must be fully conscious of this fact. Understanding of the Mystery of Golgotha has vanished most completely of all, perhaps, in many of those who claim to be official ministers of Christianity to-day.

With the forces of knowledge, feeling and belief possessed by modern men, the true reality of the Event of Golgotha can no longer be grasped. It must be discovered anew. The Magi-wisdom has become inward; it has become our abstract, mathematical science by which alone the heavens are studied. What has become inward in this way must again be filled with life, re-cast, re-shaped from within.

And now, from this point of view, try to understand what is contained in a book like my Outline of Occult Science.

The Magi gazed at the worlds of the stars; therein they beheld the Spiritual, for they could behold man's experiences in his life before birth. In our mathematics this has become pure abstraction. But the same forces that are unfolded in our mathematical thinking can again be filled with life, enriched and intensified in Imaginative perception. Then, from our own inner forces there will be born a world which, although we create it from within, can be seen as the outer universe, embracing Saturn, Sun, Moon, Earth, Jupiter, Venus, Vulcan. We then behold the heavens through inner perception, inner vision, as the Magi discerned the secrets of the Mystery of Golgotha through outer perception. The outer has become inward, has become mathematical abstraction. Therefore what is now inward must be expanded into perception of the outer universe; inward perception must lead to a new astronomy, to an astronomy inwardly experienced.

It is only by striving for a new understanding of Christ that we can truly celebrate the Christmas Festival to-day. Can it be said that this Festival still has any real meaning for the majority of people? It has become a beautiful custom to take the Christmas Tree as the symbol of the Festival, although as a matter of fact this custom is hardly a century old. The Christmas Tree was not adopted as a symbol of the Festival until the nineteenth century. What is the Christmas Tree, in reality? When we endeavour to discover its meaning and know of the legend telling that it grew from the tiny branch carried in the arms of the boy Ruprecht on the 6th of December, when we follow its history, it dawns upon us that the Christmas Tree is directly connected with the Tree of Paradise. The mind turns to the Tree of Paradise, to Adam and Eve. This is one aspect of the way in which the Mystery of Golgotha can again be proclaimed in our time. The mind turns from the Mystery of Golgotha, back to the world's beginning. The meaning of world-redemption is not understood and the mind turns again to the Divine creation of the world. This comes to expression in the fact that the real symbol of Christmas—the Crib—so beautifully presented in the Christmas Plays of earlier centuries, is gradually being superseded by the Christmas Tree which is, in reality, the Tree of Paradise. The old Jahve religion usurped the place of Christianity and the Christmas Tree is the symbol of its recrudescence. But in its reappearance the Jahve religion has been split into multiple divisions. Jahve was worshipped, and rightly worshipped, as the one, undivided Godhead in an age when his people felt themselves to be a single, self-contained unity not looking beyond their own boundaries and full of the expectation that one day they would fill the whole earth. But in our time, although people speak of Christ Jesus, in reality they worship Jahve. In the various nations (this was all too evident in the war), men spoke of Christ but were really venerating the original Godhead who holds sway in heredity and in the world of nature—Jahve. Thus we have the Christmas Tree on the one side, and on the other, national Gods at a level inferior to that of the Christian reality. These were the principles by which men's comprehension of the Mystery of Golgotha was diverted back again to the conceptions belonging to a much earlier epoch. The assertion of the principle of nationality, the claiming of national Gods, denotes a step backward into the old Jahve religion. Those who see fit to worship Christ as a national God—it is they who deny Him most deeply.

What must never be forgotten is that the proclamations to the Shepherds and to the Kings contained a message for all mankind—for the earth is common to all. In that the revelation to the shepherds was from the earth, it was a revelation that may not be differentiated according to nationality. And in that the Magi received the proclamation of the sun and the heavens, this too was a revelation destined for all mankind. For when the sun has shone upon the territory of one people, it shines upon the territory of another. The heavens are common to all; the earth is common to all. The impulse of the ‘human universal’ is in very truth quickened by Christianity. Such is the aspect of Christmas revealed by the twofold proclamation.

When we think of the Christmas Mystery, our minds must turn to a birth, to something that must be born anew in our time. For true Christianity must verily be born anew. We need a World-Christmas-Festival, and spiritual science would fain be a preparation for this World-Christmas-Festival among men.

• 1. About 300 B.C.
• 2. None really comprehend mathematics who do not undertake the study with reverence and devotion as a revelation from God." (From Thoughts on Physics).
• 3. "Mathematics and physics are the two theoretical sciences of reason which have to determine their objects a priori." (From the Preface to the 2nd ed. of The Critique of Pure Reason, 1787).
• 4. Founded in 1920 by Count Hermann Keyserling (1880-1946).