The Rudolf Steiner Archive

Today I will continue the reflections of the last few hours in order to then continue the apocalypse, which can now be done very briefly if one approaches the document with the prior knowledge that we have gained in the last few hours. These are the ideals of the initiate, to look at everything with the impression that it will come true. But it must also be possible to shape, not just out of the blue.

Our round will conclude with an absorption of the mineral; then in the next, the plant kingdom as the lowest kingdom -—

Physical is everything that can be seen; mineral is subject to chemical and physical laws. Mineral beings are also all other beings in nature; the plant also has a chemical process.

All the kingdoms are mineral. Therefore, the fourth round is the mineral one.

The fifth round will have nothing mineral anymore, only the plant kingdom at the bottom. A moral world order will be established in the fifth round. The well-being of the individual will be no different from that of all other beings. Karma will be fulfilled. It will be fulfilled in the next race - the sixth - of the fourth round. It will be realized in the fifth round - no more crystal - everything will be one great garden in the manner of interlocking crystals.

Everything is transformed into growing beings.

In the fourth round, the mind is formed. As long as a person comprehends with the mind, [gap in the transcript]

The living is not grasped by the mind, only the pure spirit will understand this. One must learn to think without using one's senses. Both Goethe and Plato had such thinking. That is the process up to the fifth round. We are currently living in the fifth root race.

The Atlanteans did not yet have sober minds. Life was interspersed with dull clairvoyance.

The first root race, the polaric one, could only live as it did because the earth was of a finer substance and at a higher temperature. It was a fine, ethereal substance. The souls incarnated in this substance. They were people of a different kind – etheric people.

Reproduction was as follows: the people were elongated, hands had not yet developed – the beings divided, one being gave birth to the other. There was no death yet. Death did not occur until the second race. The first race lived in the area around the pole. The temperature conditions were different. Every being was filled with soul. There was no dying. The earth cooled more and more, and matter could no longer reproduce itself in the same way. The soul lost the ability to affect matter in the first way and created other organs for reproduction. The daughter beings were now smaller, and now the beings could absorb more substance to cause the division. But the daughter beings were very small at first; but then they grew very quickly. The chemical dies off. The beings now had to develop new organs. Because with the second race, sensation occurs. With the first race, only the sense of hearing was present. The whole environment was sound. The sound was perceived.

With the second race, the sense of touch was added. Man begins to make heat differences. That is the Hyperborean time. The second race were the Hyperboreans. The third race, the Lemurians, developed something very special. Before that, man was transported by external heat, but now the earth has become colder and colder, and a kind of reaction occurred. Man now had his own warmth, whereas before, beings could not have their own warmth.

So the third race had their own warmth.

The soul now became a place of independent life. Expression of Kama in the physical body. Through emotional life the beings could absorb the outer warmth. Therefore man now became a flame.

In those days, before man could generate inner warmth, the instincts, passions, were still undeveloped, in the sense of the outer world.

In the early days of the Lemurian race, the beings were bisexual, male-female, and hermaphroditic. Then the being split, and man and woman appeared.

Those selected by the Atlanteans were led to the Gobi Desert, and from these the fifth root race - our present root race - emerged, which had the particular task of developing the intellect. The first sub-race of this fifth was sent out from Gobi to various parts of the south, to India.

The first sub-race are the Indians; the high culture of this people can still be found in the echoes of the Vedas. The second sub-race are the Medo-Persians, the Near Easterners. The dual divinity appeared.

The third, the Near Eastern-Egyptian race.

The triad of goddesses appeared.

The fourth, the Greek-Latin, and also the Celtic, Southern Europe, Central Europe, Christian culture.

The fifth is our Aryan race, and this must preferably develop the intellect. — This race must descend completely to the physical plane. The following sixth sub-race will, it can only be hinted at in perspective, arise from none other than the Slavic race. There is no other for further sub-race than the Slavic one; in the East in the “oppressed” race.

This sub-race in its dull childishness today [gap in the transcript]

The mind will be taken up by the eastern peoples, and it will then be more spiritual sense. It may seem dreamy, but the sense is already prefigured.

The fifth root race will reach its end through destruction – the third root race perished through fire, the fourth root race through water – the fifth root race will perish through evil, through war, conflict, evil.

But we are approaching the moral root race, the sixth.

When the sixth sub-race of our fifth root race is formed from the Slavic peoples, the seventh sub-race is formed from the Americans. The remnants of the latter will then look like the Chinese do today, who are remnants of the Mongolian, the seventh sub-race of the Atlantic, the fourth root race. But the spiritual, the sixth sub-race, will reach a different physical state, the substances will be finer, hardening of the solid, this will proceed in a conscious way, it will deliver the first sub-race of the sixth root race. In this sixth root race - in the middle - a separation will take place. Male and female will cease, a regression to earlier behavior. In the seventh root race, the mind will reach its highest perfection.

Then it is transition to the next globe, to the next round. Then a physical life / gap in the transcript]

But a new sense will be added, the moral sense. During our fourth round, a majority of people already have that sense; they are artificial fifth-rounders. Those who cannot reach this high level cannot develop further.

Those who are left behind have a very special task.

The physical materiality is no longer there, it will have cooled down in those who have not attained spirituality, who have remained at that level, this level of today's fifth race of the fourth round.

These now have a kind of inclination towards the physical, and they bring this inclination with them. The present round is the mineral one, the earth will lose this composition.

There would no longer be a physical state if it were not for these retarded ones [...] to develop a new kind of mineral kingdom. The earth will no longer come into a physical state. These retarded ones will represent what was represented in the Lemurian great entities incarnating in this race, mid-way through the third race, what is referred to in the Bible as the Fall of Man, good and evil arose; and the animals remained [gap in transcript]

And just when this heavy element is expressed, the earth becomes an appearing star, and man will approach his deification; this is how the planets were formed. The formation of planets happens by itself – this is how new planets are formed.

Just as some animals are soft on the inside and have a hard crust on the outside, these animals have already hardened before – moon animals – and have thus become a materially perceptible being. So people who have remained at this material level, who cannot develop further, will then be able to work materially in the fifth round.

There is still something else, a mystery. The time has come for revelation, and every normal person will make it that far. People will bring their karma with them into the fifth round. This karma, which they have acquired by the end of the fourth round, is then passed on.

A being whose karma is complete then appears.

The account book is closed, the balance on his karma is zero.

[Gap in the transcript]

so far only sub-balance Solar beings.

[Gap in the transcript]

The sum of karma is expressed in its outer form, on its face.

Today, people can hide, but in the fifth round, people can no longer be hypocrites – they will become what they have made themselves. In the sixth round, people will develop Budhi; spiritual perception, much higher, superphysical clairvoyance.

Man will have a relationship to the world - which will displease the being. The sense of self will be integrated and will experience a world that has a basis in feeling, as the inner man lives today.

He will express himself, man will have become word.

In the sixth round, what he feels will materialize, only he will no longer speak - the exterior will be separated, which is why Christ says: “And the Word became flesh.”

In the sixth round, the human being will become the word.

In the fifth round, the emotional life will take on a fixed form.

In the sixth round, his surroundings will be filled with his life.

In the seventh, he will be so far advanced that he is God-like.

All nature has ceased in him.

Today man says 'I'.

No one can say I to another, only to himself can man say I. The naming of all beings is the stage where his I awakens.

With the I, the deity is pronounced.

He then called his name Jehovah, which means “inexpressible”.

In the seventh round, he will be like a great ego-concept – a world complex with the ego.

In Genesis – the first four days are the first four rounds and the three following rounds are then on Jupiter, then Venus, then Vulcan. And the Mars stage would already be here. Jupiter should be the same as Venus. The next planet – the fifth round – will have the Mars stage, the seventh may not yet be named because one cannot imagine this state, it is called Vulcan for the time being.

Man will find the fifth planet at a stage that differs from today's because he is creatively active. Imaginary creator, creator, he is a creator himself. This is how he develops on the seven rounds of the earth.

But he will be more [gap in the transcript]

He will be a creator, magical images will be his, and the color images will be realities. Creating images separate from matter.

The third elementary realm emerges from the human being; it will be what Christian esotericism calls “glory”. The sixth planet will be like this in the fourth elementary realm.

The human being will be able to do more than just weave the imagination.

For while in the fifth round man is only capable of creating as an appearance, as our sun does today, on the other hand, in the sixth round, this created color image will be a productive being. On Venus, such a state of creating while alive has been achieved today; one can only imagine this state.

The seventh cannot yet be spoken of.

If man could see it – the sight is so harrowing that he cannot bear it. Only someone who can think without a physical brain can imagine such a thing.

Anyone who wants to know the origin of the Catholic Mass must trace it back historically to the mysteries. Mysteries are places of worship in which higher knowledge is not only taught and acquired, but in which the phenomena in question are also demonstrated. The mysteries have taken on a particularly popular form in the currents of worship that came from Persia and Egypt. It is from these that the mass has emerged.

Anyone who wanted to gain knowledge of higher worlds before the appearance of Christ had to be accepted as a student in a secret school. He first had to learn how the world and man came into being. He was introduced to an examination of the origin of the world and the significance of man within the world. He was taught how the divine world spirit has taken shape everywhere. Minerals, plants, animals and so on were seen as formations of the world spirit. Man is a confluence of all that is in the world. Paracelsus once said: All entities of the world are letters, and man is the word in which all these are found. Man is the microcosm in the macrocosm.

The disciple was taught how the Divine Being splits into many details, only to be reunited in man. The disciple was allowed to experience this splitting of the Divine and the return to man.

Man has brought low desires, passions and instincts into the world. The lower animal forms are decadent products of man. Everything that is expressed in animals by lower passions has been brought into the world by man. An original state of the world was as we now see it realized in the mineral world. The gem has no desire, no craving, no wish; the gem is chaste and undemanding. If you imagine the other entities with the same chaste and undemanding nature, you have the ideal of the secret disciple. He had to awaken in him the feeling: You must become again as pure, desireless creation, which has emerged so chaste from the hand of the Creator. He sacrificed everything lower - that was the “catharsis”, the purification of instincts, desires, passions - this corresponds to the “sacrifice” or “oblatio” in the Mass, the second part of the Mass.

The first part is the proclamation or the “Gospel”, where the message of the dissolution of the world spirit in nature is imparted, the intellectual insight into how the world has come into being. This is followed by the second part, the sacrifice. The secret disciple had to have the will to retrace the path to the original chaste form of creation. When he was ready for this, he was admitted to the actual mysteries. In the Egyptian mysteries, he then had to spend three days alone in a locked room and was placed in a state of consciousness in which he could have higher types of perception. He now experienced the descent of the god into the world and the distribution in the world of souls or the astral world, after he himself was ready to sacrifice himself in a similar way.

He first experienced an image that was clear to him through a sure realization: This was once you, in the time when you were still without drives and passions, when you were still without desire. He saw his own image in the distant past, a human image on a higher level. The second was that he saw how this human image on a higher level gave rise to a male human image, whose face shone like the sun. This was Osiris. He saw the emergence of Osiris from the primeval man, surrounded by a radiant aura. From the second image, the present form was then created after a second entity had been separated - Isis - and Horus, the present human being, was born. Now he was an awakened soul.

In the present human being, when he lies asleep, one has first the physical body, then the etheric body and further on the actual aura that lifts out of the sleeping person. The person is in his aura; he has then left his physical body. In the depths of the temple mysteries, the secret disciple consciously experienced the described states in the astral body. He was then a “transformed, a ”consecrated one. He who is transformed in this way perceives the light phenomena of the lower beings.

This process was the third step of the mysteries, the ‹transformation› of man into his astral form. Then the secret student had realized: Just as you have seen the Osiris, you were once like that too; you were astral and then became physical; a second time you should plan to become embodied. By free decision the soul should return to the physical body. When he came out of the mysteries again, he should consciously carry the physical body with him. Now he also received a new name. He felt that this was his eternal name. Each of us has such a name, which he carries in all his incarnations. The initiate carried this eternal name. He had voluntarily incarnated in his body. The human being now speaks “I” to his own body. But the initiate knew that he is not the same as his body. He carries his body on his back. Such a one is crucified in his body; he is the one crucified in matter. Now he steps out and consciously does all the things he used to do unconsciously. This union with the body was called 'communion', the fourth process in the mysteries. He who is thus transformed and reunited with his body is a true initiate.

Now Christ appeared on earth. This appearance of Christ on earth meant that what had previously taken place in the mysteries now took place before the world in physical space. In the past, individuals had gone through the mysteries. All this had now become a historical event, a real historical event in the sacrificial death of Christ Jesus. Now Christ Jesus has established a memorial in remembrance of these mysteries. Those who joined Christ no longer needed to look. To look means to “look into a mystery”. Those who were to come to inner knowledge no longer had to learn to look through the mysteries. They could remain with the external sign. This external sign has a deeper meaning.

The three highest members of the human being are Atma, Budhi and Manas. In the past, when one spoke of “man”, one spoke of Atma, Budhi and Manas. At that time everyone believed that each life was only one in a long series among many, and that it was a life earned. Man was steeped in this. At the same time, there was something about the personal life that man basically looked beyond. He did not attach great value to it.

The task of the first two millennia after Christ was to educate humanity for the higher self through KamaManas. The personal life should be taken seriously and with grandeur. Man spends about two millennia in Devachan. During this period, all of humanity will pass through an incarnation in which value is placed on the personal.

Christ went with Peter, James and John to the mountain - that is, to the sanctuary. This was the introduction to devachanic vision. There they saw Moses and Elijah beside Jesus. 'El' - in 'Elijah' - means 'the way', Moses is called 'the truth' - the moral truth - and Jesus is 'life'. Jesus says to his disciples: 'Elijah has appeared again. John was this Elijah. He told them further: But do not tell until I reappear. They should not speak of the doctrine of reincarnation until he would come back in a new world cycle. For two millennia, the world should get to know the value of the personal. That which runs through from one incarnation of man to another is the finer matter of man, the water, the spiritual. This is also referred to in: “The Spirit of God brooded over the waters,” the waters - the people. The impersonal man is symbolized by the water.

Wine is the symbol for the personal man. Christ transforms the water into wine. He transformed an impersonal religion into a religion of the personality. Just as water turns into wine, so does the impersonal nature of man turn into the personal. He who can grasp the teaching of reincarnation and wants to rise above personality must abstain from wine. He who enjoys wine will never arrive at an understanding of what is impersonal in man.

The lower body should be ennobled and glorified, which is why Christianity should live without the doctrine of reincarnation for two millennia. Christ had appeared to sanctify the personality. As a sign that Christ had taken upon himself the entire sacrifice that used to take place in the mysteries, Christ instituted the sacrifice of the Mass. In it, the mystery act was repeated in an outward sign.

The external action of the Mass is as follows: the priest goes to the altar with the altar boy. First there is a preparatory act, the 'relay prayer' and the 'Kyrie Eleison'. The deeper Mass consists of four parts: 'Gospel', 'Sacrifice' - Oblatio, 'Transformation' and 'Communion'.

During the “Gospel”, a passage from the Gospels is read. This takes place on the right side of the altar. The actual altar is built so that it faces east. The priest stands on the north side. Here he reads the message. This refers to the fact that the human being in the first root race, the polaric one, was also in the north, from where he descended more and more into matter.

The second part of the mass is the 'oblatio' or 'sacrifice'. The priest sacrifices what represents the higher man, just as man used to sacrifice himself. The chalice is the outer symbol for the human heart. What we have in our hearts represents something future; it is less developed now, but contains the spiritual. When man no longer thinks in matter but in the spiritual, then the heart will be the organ of thought. Today the heart is still personal. The wine in the chalice represents the personal. The wafer signifies the brain. Bread and wine are now transformed into the higher nature, into Christ Himself.

The sacrifice brings about the transformation of man. This act is spoken softly so that only the priest himself can hear it. This is an allegorical indication that the truly divine in man is something that he only speaks to himself. Every human being can only say “I” to himself. This is why the Jewish secret doctrine could only let the name be pronounced with particular shyness, the name Yahweh, which is the actual “I” within. That is why the words in the offertory are spoken half in silence and half murmured. That is why the third part, the consecration, is the sacrifice of the Mass.

All this shows that something in the external nature stands as a symbol for what the divinity itself is. In the coarser matter and in the finer matter, the divinity is represented. The bread and the wine, body and blood. At the moment when the consciousness is fully awakened that we are dealing with transformed matter, then on the altar we have in the host a matter such as it is in our brain, and in the wine a matter such as it is in our heart - in the blood.

The priest breaks the host in a certain way, into a certain number of pieces, namely nine:

1. Corporatio = embodiment
2. Nativitas = birth
3. Circumeisio = circumcision
4. Apparitio = appearance
5. Passio = suffering
6. Mors = death
8. Gloria = glory
9. Regnum = kingdom

These nine parts represent the transformed human being, who participates in the higher. These are the nine parts of the human being. The parts that the human being experiences within his personality are 1 to 7, and 8 and 9 extend beyond the personality, which is why they are placed next to it.

Thus, in communion, man unites with his seven-part nature and strives for 8 and 9: 'Gloria' and 'Regnum'. This is accompanied by the Lord's Prayer. First, the Paternoster refers to the existing God of heaven, then to “Thy name”, the name of God, the Logos, who became flesh in Christ, and then to “Thy kingdom”. The whole thing is a parable for the existing world. Man should understand his communion with the existing world. Only the human being who came out of the mysteries understood the world. This is expressed in the Paternoster.

On particularly festive occasions, the procession also includes the 'Sanctissimum', that is the consecrated monstrance containing the Holy Body. At the top of the monstrance is a sun-like rounding with rays, the rounding rests in a half-moon shaped cover. This is also how Osiris and Isis were depicted. The union of Isis and Osiris is represented by the words 'Sanctissimum' above the altar, a symbol of the time when the sun still enveloped the moon.

No priest who is not ordained or authorized to wear the stole may read the sacrifice of the Mass. The stole is the actual priestly garment. The priest first wears a skirt, then the “alba, a shirt-like garment with a belt, then a symbolic garment, then the stole, which is crossed over the chest, and over that the casul.

The stole is the actual insignia of priestly dignity. Therefore, when he wears the stole, he feels like a servant of the church. He is no longer allowed to proclaim his own opinion. He keeps his personal opinion to himself; he says to himself that it could be wrong, and he proclaims what has been believed for thousands of years.

The new era led everything spiritual into the material in the fourteenth, fifteenth and sixteenth centuries. People learned to judge the world according to material conditions. After Galileo and Copernicus, all attention was drawn down to the physical plane. Everything was conditioned by karma. As a later religion, Protestantism no longer had any understanding for the sacrifice of the Mass. When we see and hear the Mass celebrated with full understanding, we have before us the last reflection of the consecration performed in the ancient Egyptian pyramids.

The physical man emerged from the solar man Osiris; he shall become the solar man again. He has unconsciously descended from the height of the sun; consciously he shall ascend to it again. Solar heroes are those who walk with such certainty on their spiritual path as the sun on its orbit. These solar heroes have reached the sixth degree of initiation. The degrees of initiation for the Persians were: first a raven, second a secret, third a warrior, fourth a lion, fifth a Persian, sixth a solar hero - solar runner -, seventh a father.

First of all, one must consider the various states of consciousness through which man has passed. He is now in the state of bright day-consciousness. Before that, he has passed through three other states of consciousness. The first consciousness was a kind of dull all-consciousness, such as the stone that lives in space has today, but brooding in a dull state of consciousness. This condition can still be caused pathologically even now. In a deep trance, people often begin to draw world systems; but they have no control over their consciousness.

In the second state of consciousness, that of dreamless sleep, man can perceive everything alive. Every night, man undergoes this state. He is then in a kind of plant trance; he carries out the [vegetative] functions quite well during this time. The state of consciousness is that of dream sleep, which is much lighter than the previous one; but even then, man does not receive any sensory impressions as he does in the waking state. Then people did not see things, but an image of the soul arose in them.

Now we find ourselves in the fourth state of consciousness. The previous states of consciousness were linked to other planets just as our waking consciousness is linked to the earth. Man is a product, born out of the circumstances in which he moves. Esoterically, the first planet is Saturn, the second the Sun, the third the Moon and the fourth is the Earth. On Saturn, man has already gone through the various states of form. In the middle of the first round - that is, of the first elementary realm - Saturn became physical. With Saturn, it depends on the first round. The following six rounds on Saturn are not of particular importance for humans. Other beings from earlier world cycles have completed their development there. During the seventh round on Saturn, humans had reached the point of becoming physical, but they had a body that was merely oval-shaped, spherical. This state was subject to neither birth nor death. This physical body went through the entire Saturn development.

One could imagine that the whole of Saturn is composed of individual human spheres, a mulberry; a morula stage was Saturn. The whole thing slept from one pralaya to another manvantara, the solar condition. There the human being was in a kind of plant trance. It was only during the second round of the sun that man attained the new. There his consciousness developed into a kind of human plant trance. There, man no longer had an immortal physical body. The whole was an all-life, a living organism that secreted new human spheres from itself. The third to seventh rounds on the sun are not important for humans, but only for other beings. On the sun, a second realm is emerging alongside the human realm, namely a special mineral realm. The minerals there are still growing, they are still more plant-like. They are still so similar to the human kingdom and not yet as separate as they are now.

After a pralaya, the moon manvantara begins. This is when the image consciousness of dream sleep develops. In the third moon round, this actual moon stage is developed. Man then becomes an image-conscious being, outwardly like a kind of animal state. In the first round on the moon, he has repeated Saturn; in the second round, the sun. In the third round of the moon, he develops the new, the actual moon state. The fourth to seventh rounds on the moon are not of great importance to him. They are a descent on the moon.

Now the development of the earth begins. In the first round, there is a repetition of the Saturn condition, in the second round a repetition of the sun condition, and in the third round there is a repetition of the moon condition. In the fourth round, the actual earth condition occurs, the state of waking consciousness. In the fourth round, the human being passes through the state of the unmanifest form, then through the astral state, and finally through the physical. Now, in the first round on earth, he has gone through the stage of Saturn, the mineral kingdom; in the second round, the stage of the sun, the plant kingdom; in the third round, the stage of the moon, the animal kingdom. In the fourth round, the human being proper emerges.

The external differences between the four stages are as follows: On Saturn, there is a silent, dark existence. One would not have seen anything at that time, not even clairvoyantly. On the sun, everything begins to shine. There, the spiritual resounding begins. This resounding of the sun is transferred to the human being in the solar round - the second round on earth. In the second round, the human being is a resounding being. Everyone received their own tone. Every person has their own special tone, which signifies them in the world. They still have this tone, it resounds within.

On the moon, he was physically a luminous being. What he is today only in the astral, that was the physical of the human being then, namely, luminous. He was a star, a luminous being on the moon. This state was repeated on earth in the third round. In the fourth round, the new was added on earth.

After passing through the arupa state, the rupa-mental state and the astral state, in the fourth round man became physical. It was only in the finest physical etheric matter that man developed, in the polaric race, at the beginning of our physical development. The polaric people were ether people. They repeated the Saturn stage once more. They were spheres at the beginning of the physical formation of the earth and immortal. An immortal race inhabited the pole at that time. Then man passed into the sun stage. Before that, everything was still dissolved, ethereal. Then man separated himself as an air being in the Hyperborean period. He formed a kind of sphere that sounded, vibrated, trembled and reacted to impact and pressure internally. This is how he perceived the changes in the outside world. The solar stage of the Hyperborean period came to an end when the finest substances withdrew, leaving only coarser substances that began to glow.

At the beginning of the Hyperborean Age, the present physical sun emerged from the earth. This caused a tremendous catastrophe on the earth. All life was drawn out.

Now man begins to reproduce in two sexes. At the beginning of the Lemurian period, that is, during the third root race, the coarser substances emerged from the earth that the earth could no longer use. That is the physical moon that was then separated from the earth. Again, a great catastrophe took place on the earth. Now all beings had their own warmth. Until then, all humans were in a kind of light state. In the Lemurian period, the fourth stage was that of intrinsic warmth.

Man was a sounding being on the sun, a luminous being on the moon, and became an intrinsically warm being on the earth. All animals that have intrinsic warmth only split off from humans after that. It was only through intrinsic warmth that Kama could move into humans. Only humans and animals with their own warmth have Kama. The fish is still a sleeper today, dispassionate. From the middle of the Lemurian period, man himself becomes inwardly warm, kamic, passionate. In the past, the maturing of man was brought about from the outside. At that time, the general warmth incubated man, the warmth that surrounded the earth. Man then absorbed this warmth within himself.

This is what the Prometheus myth points to. The warmth was brought into man from heaven. Man became a fire being. In this way he acquired passion; before that he had no passion, no inner warmth of his own. That is why it is said of the earlier time: “The Spirit of God brooded over the waters - human souls.” This was the warmth that brings everything to maturity.

Now, on the other hand, man is a creature with its own warmth. These conditions had not existed before. Man had learned the earlier conditions on earlier planets. He learned this new condition on earth. Now the earth was left to its own devices after it had acquired its own warmth.

But there were great leaders who could give humanity a jolt. Such beings studied the conditions that were beyond the conditions of the earth. These were the Manus, leaders, divine beings. They had to study a planet from which one could learn what the earth still needed. The planet was Mars. Mars looks to the clairvoyant as if people had already lived on it. The discarded Kama shells can be found on Mars. These Kama shells look like a kind of snake skin that has been left behind. It is Kama that is capable of being fertilized with the spirit. Such a stage had to be studied on another planet, where the beings had just reached the point of having left this stage behind.

Another stage was found by the Manus on Mercury; the Kama-Manas stage. This was necessary for the Earth. The Kama stage of Mars had to be fertilized with the Manas stage of Mercury. Repetitions for the Earth were the Saturn, Sun and Moon stages. The Mars and Mercury stages were added. The influx of Mercury forces is represented by Mercury's snake staff. The Hermes staff represents the impact of the spirit's monad.

The clairvoyant does not count the Earth itself in the planetary development. He says it is Mars and Mercury together. The Earth still has three rounds to go through. These are important for the following planetary stages. In the fifth round, it enters the plant kingdom. It then lives in a kind of paradise, in the Garden of Eden. There the lowest realm will be the plant kingdom. Everything that man produces there will be a plant. In this way, man prepares what will be on the next planet. This next planet is esoterically called Jupiter. It is the Jupiter that will arise from the earth. The sixth round, the animal kingdom, is a preparation for the sixth planet, Venus - so-called because of its similarity to Venus. On the seventh planet, Vulcan, completion follows. No mere physical brain can conceive the state of the last planet. Only for the clairvoyant arises the possibility of knowing something about Vulcan.

The great sages have written down this planetary development, and everyone can read it in the days of the week. You start with Saturday: Saturday, Sunday, Monday, Mars day, Mercury day, Jupiter day, Venus day and Saturday again - Vulcan. Mars day and Mercury day stand together for the earth. Mars corresponds to the god Tin and Mercury to the Wotan of the Germans - see Tacitus' Germania. In all nations, the days of the week have names that reflect occult development. Thursday, Jupiter Day, represents the future; therefore, it is especially sacred to occultists. For the occultist, the next Saturday would always be Volcano Day, which coincides with Saturday. The periods of time that are traversed on the planets cover many millions of years. On Earth, everything that has already occurred is repeated. Every idea is a repetition, every work of art is a repetition. The outer, bright consciousness of the day is repetitive. On the next planet, a psychic state of consciousness occurs. It differs from the present state in that the human being enters a luminous state from the state of his own warmth, developing his own light. There he consciously becomes a luminous being. There he can consciously produce glowing colors. There he can transform the light into a glowing imagination.

In the fifth round of the fifth planet, the human being will have become a luminous form, an apparition. Today, the clairvoyant can produce glowing forms in the astral realm; in doing so, he anticipates the state of the fifth round of the fifth planet. But he must work with earthly powers. [...]

On the sixth planet, super-physical consciousness sets in. This is magical. The created being of light remains. There, the human being has a magical consciousness. On Vulcan, he will have reached the consciousness of the seventh stage; he will be spiritual. This can only be expressed in a symbolic language, but not in an ordinary language. From Earth onwards, the last rounds are preparations for the following planets. The deeper essence in man goes through this whole development. In the spherical being of Saturn, man was already present as a point. A thread runs through all states of consciousness. Man goes through all stages.

Since the Martian stage, since man has warm blood, his own warmth, conflict has also arisen. Before that, he was a peaceful being, had no passion. In the lower animal species with cold blood, there is no conflict - Kessler, a Russian naturalist, has confirmed this. The thread that was already found on Saturn and that extends to Vulcan is called the Pitri being.

The smallest expresses the greatest. When man got blood, his astral body began to take on the form that it now has. It developed through five races in the Lemurian period, then through seven in the Atlantean period, and finally through five in the Aryan period. In the races, there is a repetition of the earlier conditions. The religious consciousness of the ancient Indian people recognized the One God; this is the germ of all later religions. This was a repetition of the polar stage of the earth. In the Persian race we find a repetition of the Hyperborean stage, and in the Chaldeans and Egyptians the trinity, a repetition of the Lemurian time with the impact of Kama in the fourth sub-race of the fourth stage of the earth. Kama-Manas joins them.

What Christianity has become in the world was long in preparation. The core saying of Christianity is “Blessed are the pure in heart, for they shall see God.”

In the most ancient times everything was imbued with a religious atmosphere. Those who were to know something of the secrets of the world were prepared for their divine calling in mystery schools. There they were initiated into the riddles of existence. The secret schools of Egypt also served this purpose. Above all, those who were to be initiated had to have attained a certain maturity in life. Then one had to undergo very specific exercises that prepared the person to free themselves from the sensual, to purify the passions, so that the person no longer clung to the views that come through the gates of the senses. He had to free himself from this and reach a certain maturity. In the mystery schools, one received scientific, occult instruction. In it, it was made clear to the student how the spirit has developed. They thought of a sleeping god in the stone, then a god who has a little more consciousness in the plant and so on. The world spirit then woke up completely in man. All sciences were imbued with these views. They knew how man has developed through the realms. Goethe also depicted this in the development of the homunculus. Everything that is spread out in nature is, as it were, an outstretched human being. Every single link in the human being is related to something out there in the world.

The physician in the sense of Paracelsus has recognized the connection between a remedy and the human organism; that man has been related to anything in nature. He saw the deity spread out in nature and summarized in man again. When man had attained this knowledge, when he had undergone certain exercises, he was brought into a completely closed room in a different state of consciousness. There the person underwent a very specific process that lasted three and a half days. He now experienced in reality in the soul room what he had learned in class, namely the emergence of Horus from Isis and Osiris. The god really descended to earth, and in descending, he was spread out in the natural realms.

Man then learned to understand himself as a spiritual being. The pupil experienced an entombment, a resurrection and an ascension in all religious mysteries. The profound myths, which are symbolic representations of great truths of the world, are not contrived.

The Germanic myths also show in detail, in a wonderfully vivid way, what the mystery school student experiences. What was told of Wotan and so on were symbolic experiences in the mysteries. In the astral, the mystery school student experienced the descent of the god, the spreading of the god, entombment, resurrection and ascension. All this always takes place in the astral realm. It is a familiar experience in the astral realm. What the initiates were able to see in ancient times, people in Christianity were supposed to believe, even if they did not see it. Christianity was a mystical fact.

What took place in the astral realm for the mystery school student took place on the physical plane as the incarnation of Christ. The mystery school student had anticipated all of this. The physical is only a condensation of what happens in the realm of the soul.

Every external action that takes place in the physical world is only a condensation of an often-repeated action in the astral realm. There, rhythmic repetitions of what is to happen physically take place beforehand. Nothing happens in the physical that has not been repeated many times in the astral realm. The physical is a stepping out onto the physical plane of what had taken place in the astral realm. The incarnation of Christ was the physical realization of an astral experience.

Paul was the first to experience the incarnation of God within himself, to experience it inwardly. For him, the conviction was drawn solely from the walk to Damascus. After the incarnation of Christ, one could become a nature mystic on the physical plane, in contrast to the soul mystic of antiquity. The fact that Christ was there has brought about something that was not there before. Mystics like those of Christianity were not there before. Budhi, grace or gnosis, the second ability of the higher trinity, could only be attained through the mysteries. Christ could only come to life within through the incarnated Logos in the flesh.

The mystery students of antiquity were called prophets. They told of their experiences in the astral realm, which took place there repeatedly before becoming physical. Everything that is a mystery today will become reality in the future. Everything secret will one day be revealed. The fulfillment of the old mystery is the incarnation of Christ. This provided the opportunity to tell something new that would happen in the future, when the time was fulfilled.

Humanity has developed through several root races in this round, and we are now in the fifth root race. In this root race, the development of the intellect is to take place. The previous root race was the Atlantean one, which lived on the lost continent of Atlantis. They did not yet have our thinking mind, they still had an [intuitive] visual faculty.

Spiritual life within, in the sense of the material age, is called a 'sealed book' in the occult language. You have the option of hiding your inner self. A lion or a fish will openly display their character, but humans do not do that now. Since he has been processing external impressions with his passions, he is a sealed book. This begins with the fifth root race. First it begins in Indian culture. In the Vedas we still have a faint reflection of this ancient Indian culture. The second culture was the Persian, the third the Egyptian-Babylonian-Assyrian, but especially the ancient Semites. Judaism is one of its main expressions. The fourth culture begins around eight hundred BC and is related to the Druidic and Celtic cultures. Christianity was founded within the fourth sub-race.

The conquest of the third sub-race by the fourth is expressed in a spirited myth in the Trojan War. Homer was a mystic, a “blind seer” - that is the constant expression of the mystics by which the seer was designated. The Trojan War is the external, symbolic expression of the replacement of the third sub-race by the fourth sub-race, the replacement of the priestly culture by the kings. It was only in the fourth sub-race that the combining intellect fully developed. The means by which man of the fourth sub-race has overcome the third sub-race is the combining mind, the cunning of Odysseus. The horse is the symbol of the mind. It is also the symbol for every sub-race within the fifth root race.

What has been sealed in the first four sub-races is the mind in its most diverse forms. Through Christianity, the mind is internalized and spiritualized. The mission of Christianity will only be fulfilled in the sixth sub-race. This mission is foretold, and in the sixth sub-race people will have developed in such a way that what is now hidden in man will be unsealed. The seals will gradually be broken by the Mystic Lamb at the throne of God. During the sixth sub-race, six seals will be broken. This shows how the intellect will gradually emerge.

The first seal: a white horse appears. This is what happened to the first sub-race that went out to populate areas of Asia, with the first secular culture. The solution of the second seal means the whole culture of the second root race, which is based on war. Occultism does not see these conditions as past. Today, alongside the other cultures, we still have the culture of the second sub-race, the red horse. This is also a veiled intellectual point of view.

At the third seal, the black horse appears, the symbol of the third sub-race - in which the law, justice, is expressed. Paul writes about this law in contrast to grace. The god of the third sub-race was a god of justice. The rider on the black horse holds the scales in his hand as a symbol of this.

The fourth horse, a pale horse, signifies the dying to the lower nature, the realization of what the higher life is. At the fifth seal the higher life begins. There is no horse again. The white robe of the souls is the outer garment that they receive when the inner is awakened. The sixth seal is the last that can be opened.

In the fifth Atlantean sub-race, it was the Proto-Semites who went forth to found the sub-race of the fifth root race. All sub-races of the fifth root race contain a proportion of these Proto-Semites. In the seventh sub-race, man will not only feel Christ mystically, but will also recognize Him. This realization is represented by spiritual sounds. The spiritual man will then be able to hear the inner word through initiation, which is a presentiment of clairaudience. This is expressed by the trumpets. The seven sub-races of the sixth root race are indicated by the sounding out into the world through the trumpets of the angels. The sixth root race is a counter-image to the Lemurian root race. In it, individual karma ceases again. A higher state occurs. Then man consciously attains what he previously went through in a dream-like state. In the sixth root race, the decision comes. The one unites completely with the material, the other completely with the spiritual. The angel of the abyss pulls down man, who burdens himself with kinship with matter. Man has made the kinship with the material so great that he is pulled down by it.

The differentiation of sun, earth and moon develops in reverse in the sixth sub-race. The sun and moon are depicted as the two witnesses of earthly development.

With the seventh root race, the earth enters the astral state. This is described in the Apocalypse. Everything is born in the astral globe. Then everything on earth will shine and live out its soul. The soul of the sun and moon then stands out. This is the woman, clothed with the sun and the moon at her feet. She carries in her body the state that the earth will undergo.

The astral body develops out of the human animal. The beast with seven heads is what is left of the seven races. The seven parts are the seven parts of man, and the three are the hidden higher parts, the logoi.

The two-horned beast: The horn always represents a globe. The seven globes are seven horns. The Earth represents two such globes for the occultist. Mars and Mercury together form the Earth for him. The Earth is the two-horned beast in the astral Mars and Mercury.

The occultist places the globes on the hundreds places. On the ones places he puts the sub-races, on the tens places the root races, on the hundred places the globe. At the sixth sub-race of the sixth root race on the mental globe, the sixth, Johannes stops. He says where the human animal has arrived, namely at wisdom, the number 666.

What now develops through a Manvantara is called by the apocalypticist a new earth, a new Jerusalem. He calls the old one Babylon. This is what was the main thing in the whole round: Kama-Manas, the characteristic of the whole fourth round of the earth. Babylon is overcome in the fifth round, Kama is then overcome.

In the fifth round, the result of karma can be seen. People will bear on their faces what has developed within them. Most people will then have reached a point in their development where they have settled their karma; but those who have acquired higher knowledge for selfish purposes will be eliminated from development. They will go to the eighth sphere. Those who eliminate themselves out of selfishness will go there.

During the fifth round, the elimination cannot yet take place completely. The recognizing element emerges from the Manichaean. But the creative and lasting can only emerge from the Budhi element. During the fifth round, it is decided what will be separated. But during the sixth round, the complete separation takes place. This only occurs in the Budhic development of the sixth round. The casting out of evil from the Earth is described in chapter 17, verse 10 of the Apocalypse. Five have fallen, one is – the sixth round – and one will come – the seventh round. The Beast that was, has gone to ruin; it is the casting out of evil into the eighth sphere.

There is nothing in the study of myths that leads so deeply into theosophical thinking as the Nordic saga poetry. If the European can think his way into it, he can find his way from there and penetrate ever deeper into the esoteric realms. An understanding of these sagas of Nordic myth can only be attained in advanced stages of life. The Nordic myths were essentially the subject of the Nordic mysteries. A distinction is made between Western European and Northern European mysteries. In Scandinavia and Russia there were the Drottenmysterien, in England and the West the Druid mysteries. Both mysteries have disappeared. “Druid means ‘oak’. The priest or sage in the Nordic world was called ”the oak.”

The replacement of the Nordic belief in gods is communicated to us in a beautiful mystery. In the conquest of the oak by Boniface, we see Christianity's struggle with the Druid mystery. The basic tenor of the Nordic mysteries is tragic. There is something tragic about all the myths of Central Europe and the North. The Twilight of the Gods represents the downfall of the Nordic world of gods. After their downfall, a new sun god, a new Baldur, is to assert himself. In the other, non-Nordic mysteries, there is always a hopeful and confident element.

What was experienced in advance in the mysteries was to be fulfilled. The Apocalypse predicts a future in which Christianity is to be fulfilled. In the Nordic myth, something different had been predicted. There, the downfall of the Nordic gods was experienced through Christianity. It is from this point of view that the new mystery must be understood, through the four stages.

The first step is that of the first Nordic sub-race of the fifth root race. In Central Europe, Christianity was spread among the fifth sub-race of the fifth root race. Four sub-races preceded this. The secret of the four sub-races is that they show how Christianity was to replace what preceded it in the fifth sub-race.

We now go back into a dark past, to the first sub-race of the fifth root race on Nordic soil. There were the Drotten initiations in the north at that time. In primitive temples, half nature, half building, a sacred tent was erected, in which two deities were depicted as ruling the world: Hu and Ceridwen. Hu is Osiris, Ceridwen is Isis, the human being is Horus. There were three degrees of initiation: first, [Eubaten]; second, bards; third, druids. Those who were initiated into the three degrees underwent a transformation such that, by awakening their higher abilities, they became the god Baldur. The mystic had to say to himself: “You must become the resurrected Baldur, who was killed by the god Loki.” Then the initiation mead was handed to him and the initiation ring was given. The mead is analogous to the Indian Soma drink.

In the Nordic initiation, the initiate was first made aware of the development of the Earth and the conditions that preceded it on the earlier planets. On Earth, we should learn until we go beyond the possibility of error. Our life will then be transformed into a kind of rhythm, in relation to only very bright mental activity.

Logical thinking has only gradually emerged from a developmental process. Later, a general human sense of morality will develop as logical thinking is developing now.

What is error on one planet is disease on the next. What remains error on Earth today will be disease on the next planet, to the same extent that the beings capable of error have been left behind. We would not have the harmonious organism today if this harmony had not been developed out of the chaos of the moon. We owe the wonderful organization of our body to the development of the moon. The illnesses that still exist in our time are what remained behind from the error present on the moon. This is what did not reach perfection in the development of the moon. That was the view of the Druid mysteries. For what was left behind, a plant was taken as the descendant of the moon's development. Our plants grow out of the mineral earth. The whole moon was a living being. The plants developed on this living being. There was no actual mineral kingdom, but only a stone plant kingdom and an animal kingdom that lies somewhere between today's plant and animal kingdoms.

Mistletoe was the symbol of what was left of the moon. It draws its nourishment from the living. It is the symbol of all entities and products that hold back or harm the earth. Loki, who still ruled on earth from the moon, had brought to earth what should have found its actual phase of development on the moon.

Baldur is the god of the sun, the bringer of all life, the active powers of the sun. Loki is his necessary opponent. Baldur was frightened by heavy dreams that were to come true afterwards. All creatures take an oath not to harm Baldur, except the mistletoe; no one can kill him, only the harmful in the development of the earth. That is why mistletoe is thrown from Hödur to Baldur. Hödur is the blind, mechanical necessity which must make use of what has been left behind earlier in order to overcome Baldur. That was one part of the mystery. The other part was that blind, mechanical necessity was overcome by the introduction of harmony through the Christ experience. In Christ a new Baldur must arise.

There was a society of twelve great initiates. A thirteenth was their leader. He was not yet ahead of the twelve others at that time. These initiates were called Sige or Sig. When he reached a certain age, he was able to surrender his individuality to a higher individuality, to receive a higher individuality within himself. This is one of the highest mysteries - in the case of Christ Jesus, the descent of the dove. Sig's individuality was replaced by the individuality of Odin or Wotan. This is the same one who had already lived as a great initiate at the time of the Atlanteans. During the downfall of the Atlantean race, what was then tropical Europe gradually became a cold, foggy realm. The remains of the Atlanteans emerged from the ice land. The emergence of Wotan is presented in such a way that initially the ice masses are there. From this, what comes across from the Atlantean world saves itself. The cow Audhumbla licks the ice masses.

Wotan goes through two incarnations, through Buri and Bör. Then he becomes Wotan because of the chela individuality of the chela Sig. Everything that was in the chela Sig becomes what is associated with the name Sig. In the first sub-race, it is Wotan, who is confronted by Hönir or Wile and Loki or We.

Wotan had to undergo a difficult test after he had incarnated. For nine days after he had been wounded on the side where the heart is located, he had to hang on the gallows. Then Mimir came and taught him the runic writing - a model of the Christ fact. Then came his resurrection. This was the initiation of the first sub-race of the fifth root race.

Wotan now presented the origin of mankind in the mystery itself. First our earth was created, but without the minerals and plants. Everything was contained in a great individuality, the giant Ymir. He was overcome by Wotan, Wile and We. From him - the Adam Kadmon - the whole earth was created. From his skullcap they made the vault of heaven and so on. It was the macrocosmic man. From him the gods form the earthly structures. Dwarves also emerge from the giant's body and live inside the earth.

From the plant people the three gods find, from Ask and Embla - from ash and elm - they shaped the physical man. The three gods build the shells of the people:

Wotan or Odin - Sthula sharira
Wile or Hönir - Linga sharira
We or Loki - Kama/Karana sharira

Wotan-Odin gave the spirit, Hönir-Wile gave life and the lawfulness, Loki-We gave warmth and color, the Kama.

This is how the human shells of the gods were constructed. The dwarf is the little human being who is actually the spiritual being. This was the spark that came to fertilize the human being from the middle of the Lemurian period, which will develop into Manas, Buddhi and Atma. The human ego must first develop in the depths, otherwise it would be immediately transformed into a rigid mineral by the sunlight.

The initiation for the second sub-race was as follows: Wotan is said to have the potion of wisdom, and the second sub-race is said to develop slowly up to the same stage. The wisdom is formed by the giant Suttung. He guards the potion of wisdom. The giant's daughter is Gunnlöd. Wotan cannot get to the potion of wisdom. Therefore, he transforms himself into a snake and enters the sanctuary of Gunnlöd. There he remains for three days. The snake is the self, endowed with wisdom.

What happened in the Lemurian period is now repeating itself. The three gods find the dwarf Andwari as Hreidmar's son, Pike and Otter. Otter has the shape of an otter. He is slain by Loki. The father is to receive the hide of the Otter, decorated inside and out with gold. This signifies the permeation of man with the gold of wisdom. Before that, the sthula sharira, the linga sharira and the karana sharira have been formed. Loki kills what was on earth before, the otter, and brings in wisdom, the gold.

Besides the other gold, there was also a golden ring. Before he came into our present earthly development, man was in completely different circumstances. At that time he did not receive the impressions through the gates of the senses. The ring signifies being locked up in the sensations of the senses, which make the self into a special being – the Nibelungen ring.

In the third sub-race, Wotan and those who belonged to him were initiated once more. He had brought the Cup of Wisdom into the home of the gods. There the potion or cup of wisdom was guarded by Mimir. He had the wisdom that led us forward. At the transition from the Lemurian race, man had only one eye through which he was not yet closed off from the outside world. With it he could perceive what was useful or harmful to him. When man closed himself through the ring of sensuality, this eye receded. The gift he now received had to be bought by a sacrifice. Wotan had to buy the new gift by sacrificing the cyclopean eye - not one of the other two eyes.

The Wälsungs and their descendants from Wotan, Sigmund, Sigurd, Siegfried, that is the race of the initiates within the fourth sub-race. In Siegfried the last of the initiations takes place. He conquers the dragon, that is, the lower nature. He now becomes invulnerable to everything lower. He purifies himself through catharsis, through the consciousness of the higher. He must pass through the fire of passion. In this way he acquires Brunhilde. He remains vulnerable only at the point where one carries the cross. It was said that the next initiate would not be vulnerable there.

In the old Norse mythology, King Atli – Atlanti – emerges from the Atlantean era. He is the great Atlantean initiate. He only shies away from the representative of the Christian initiate, the Pope.

There is also profound wisdom hidden in everyday things. The names of the days of the week also have a deep meaning. They reflect the long development that our earth has undergone since it was in a molten state. It has passed through various stages, within which man has developed to his present organization and form.

We belong to the fifth root race of our Earth. The first tribes were the Atlanteans who had come over, who once lived on Atlantis, the submerged continent. The tradition of the great flood that destroyed Atlantis is preserved in the story of the Flood in the legends of all religions. What distinguishes our race most of all from the Atlanteans is the gift of intellect. The Atlanteans did not yet have a mind. They had only just developed memory and language. The third race, the Lemurian, also lacked language. The bodies of the Atlanteans were not yet fully formed. They lacked the forebrain, which was still developing. They could not reason or draw conclusions, but they had an excellent command of the lower forces of nature, through which they could exert a strong influence on humans and animals.

The Lemurians, the third race, inhabited a continent between present-day Asia, Africa and Australia. Volcanic catastrophes dissolved this part of the world. The Lemurians had no memory yet. The last remnants of this race, in whom these facts can be observed, are still found in Australia. Their language consisted only of sounds that did not serve as a means of communication but were used as magic spells. The words had magical powers. The bodies of these people were still soft. They had the ability to extend their limbs by means of their willpower, just as lower animals can extend and retract tentacles today. — In the middle of the Lemurian period, they developed self-awareness, which is what distinguishes humans from animals. Animals have the physical body, etheric body and astral body in common with humans; only the sense of self makes humans human. The meaning of the ego is unique in its depth. “I” is the unspeakable, the divine. No one can say “I” to the other. And it is both confidential and intimate. I can only say “I” to myself. It is the only word that cannot be applied to anyone else.

Man possessed the three lower principles, sthula sharira, linga sharira and the astral body, from the moon. This higher principle, the new self, was brought over from the world of Mars by the guides of humanity. Before that, the astral body was only able to function through the suggestion of the initiates; man first had to see spiritually in order to feel. Mars is a predecessor of the earth. There, the astral bodies were already more developed than on earth. Now an influence took place that we can call the Martian stage.

In the middle of the Atlantean race, in the fifth sub-race, the Ursemites, thinking was added. But they could not yet combine, it was memory work. Thinking came through a Mercury impact that gave man the ability to develop further. From this fifth sub-race of the fourth root race, the fifth root race later developed. In esoteric teachings, “Earth” refers to Mars and Mercury.

Before the Lemurian race, bodies were air-shaped, and even earlier they were ethereal on an astral world body, which then condensed into the ethereal-earthly.

The first earthly forms were repetitions of earlier states and rounds. On the moon, the large one, not yet separated from the sun, the Hyperborean race and the polaric race lived. It was only during the Lemurian epoch that the moon split off. At the time of the Hyperboreans and Polar Men, the sun and moon were still united. Osiris, the sun, and Isis, the moon, gave birth to Horus, the earth, and also the human soul. And even earlier, the universe had already undergone other metamorphoses through a whole pralaya. Before the Lemurian epoch, the sun, moon and earth still formed a whole. There the astral body was formed. The possibility of lust and suffering was developed. Minerals and plants were still very similar. The minerals grew, similar to the plants. Man lived on a swamp floor. The earth had not yet taken on its solid form. Plants emerged from the mineral kingdom. The mineral also lived. Everything lived, the living grew on the living. We see a remnant of this epoch in the parasitic animals and plants. Mistletoe is a parasite that can only live on other plants. It is an example of a retarded creature that has not transcended the lunar state. It plays an important role in Nordic mythology: the evil Loki kills Baldur with mistletoe. Only this parasite from the moon could have had a deadly power over Baldur, the sun god, because it was before the sun. There are also lower animals that have not completed the lunar cycle, and these therefore surround themselves with a shell to protect themselves from the outside world; otherwise they would not be able to withstand the terrestrial influences.

The solar epoch precedes the lunar epoch. The body of the sun was the dwelling place of all of us, we are children of the sun. Our pranic life force comes from there. Before that, man had only a physical body. There he received the etheric body.

Before the Sun there was Saturn. As a planet, it was physical. This physical matter was the origin of the mineral kingdom. It formed the human body. The other bodies were still resting in God.

We should not think of the transition from Saturn to the Sun, from the Sun to the Moon as a leap, but rather something like this: Saturn encompassed the whole area of the later solar system. The Sun separated itself from the surplus parts that human beings did not need for the formation of their physical body. This is referred to as “splitting off”.

The human etheric body was formed on the sun, which now also included the moon and the earth, by receiving the pranic life force. When the sun had split off, the large moon, including the earth, moved around the sun but without rotating around itself. It was not yet mobile enough for this, because the astral only developed on the moon. And only when this life force had been absorbed by humans and the earth did the moon split off from the excess matter, the slag, and form the earth's satellite, as we know it. On earth, the manas was then added to the four lower principles, and its task is to develop man up to the budhi stage.

In the middle of the Lemurian race, the impact of Mars occurred. From it we received self-awareness. Mercury is the source of the Budhi principle. The Budhi stage encompasses clairvoyance, the continuity of consciousness, which is then no longer interrupted by sleep and death. Consciousness then extends into devachan and to the planets. This is the development from manas to budhi. This is to reach perfection in the sixth and seventh races.

Far beyond that is the development of Jupiter and Venus. Vulcan is not yet visible; it can only be perceived by the initiated.

The state on Jupiter is such that if an ordinary person could be transported there, he would go mad, for he would lack all means to comprehend what is going on, and he would not be able to make himself understood to the inhabitants there at all. Communication there occurs only through thoughts that evoke a light effect. The luminous figures that are evoked are only apparent, whereas on Venus the thought forms are not only objective, but real entities. The power of thought there is so great that it creates real beings. The volcano cannot be thought of by beings who are endowed with brains. In order to keep these seven stages of planetary development constantly in people's minds, the great sages, the custodians and guides of humanity, gave the names of the stars to the seven days of the week. The original names have not been preserved in all languages, but they can be traced in many modern languages.

The counting of days began with the ancients on Saturday, the day before the sun was worshiped. The seven days of the week should be a constant reminder to man that he has grown out of the cosmos.

When mankind united in states ruled by laws, when parliaments emerged as we have them today, they forgot the origin of these laws. It used to be different. People were well aware of the great spiritual laws. They knew the one truth and knew that there could only be one truth.

The fifth root race developed from the Primitive Aryans. We can divide it into seven cultural epochs. The first, the Primitive Indian, was led by the seven wise Rishis. It was directed entirely towards the supernatural, the all-embracing divine. The Primitive Medes and Persians had a dual-god system. They saw light and shadow, and called them Ormuzd and Ahriman, the good and the evil principle. Among the Babylonians and Egyptians, the cult of the gods took on further form and shape. In all these cultures, the priests alone possessed the wisdom and ruled the peoples, who themselves were not yet intellectually developed. The development of the states and the rule of the priests existed side by side for a long time, merging into one another.

Let us now take a schematic look at the epochs that have passed us by. Seven to eight thousand years ago, when the Atlantean culture was transitioning into the post-Atlantean culture, the wise recognized that every culture has to go through seven phases.

1st phase: The great divine impact is determined by laws.
2nd phase: Love shall rule everything.
3rd phase: The effects of passions.
4th phase: Kama-Manas, - arts and sciences.

5th, 6th and 7th phase: Manas, Buddhi, Atma principle take effect. This overview for a future cultural epoch, this seven-part plan was set down in the Sibylline books. Thus the sages did not act on mere foresight, but rather built on a very definite plan, ordered by high divine beings according to eternal laws.

Many things from prehistoric times have been handed down to us in myths and legends. The Trojan War, for example, illustrates the struggle between the third and fourth sub-races. Troy and its gods were outwitted by the cunning of Odysseus. His cleverness, embodied in the wooden horse, brought down Troy. The Laocoön Group also gives us a picture of the struggle of the intellect with the power of priestly wisdom; or, better said, the priestly culture is overcome by cleverness.

Aeneas, the son of Anchises and Aphrodite, became the progenitor of the Romans. The seven Roman kings are to be regarded mythically, as is already being done by historians. Romulus symbolizes the lasting cosmic substance of the physical body; Numa Pompilius the whole power of life, the warlike element, self-confidence, and worship. The conquest of Albalonga took place under Tullus Hostilius. The Alba longa was the robe of the priests. The conquest by the Romans means that the higher law of the Budhi will gain the upper hand over the rule of the priests, in which the individual human being received knowledge of the higher laws only through the priests, while he should gradually strive for the highest in self-awareness and self-responsibility. The emergence of the plebeian class coincides with this period of the development of the lower manas. Ancus Marcius: expansion of the state and city. Founding of the port city of Ostia. The Roman citizen as a provisional ego carrier. Tarquinius Priscus, the fifth Roman king, the Etruscan, who comes from outside. He represents the part of the Manas, the spiritual self, that connects the three lower limbs with the three higher ones. Servius Tullius: Division of classes according to wealth, census, elevation of the Plebeians, impact of the Budhi. Tarquinius Superbus, the Exalted: highest education of the absolute royal power, goal: Atman, the spiritual man.

Theosophy also brings order into the chaos of historical research. States, too, are built according to very definite laws. We always find the seven-fold division according to which everything develops. The secrets and confusions that otherwise seem insoluble to us are solved by this thread.

Answering questions

Mr. Hube asked a question about the development of the senses. Dr. Steiner replied:

The sensory organs on the moon were quite different from those that later developed on Earth. For example, salt could be perceived, but not seen in the present sense of the word. Only through what is seen does the image arise in the astral. There are four types of ether: heat ether, light ether, chemical ether and life ether. The life ether or prana has two poles: electricity and life.

The Lemurians first had cold blood; the earth itself gave them the necessary warmth; this process is aptly described in the words: “The Spirit brooded over the waters” - matter. Only the astral body could generate warmth in man.

The sensation of light only arose gradually when the sun separated from the earth. At first there was only a sense of light and darkness; a visual organ gradually developed that no longer exists today but is still preserved in the myth of the one eye of the Cyclops. With the development of the eyes, which could only arise when the sun gave light to the earth, man lost the ability to perceive the soul in his surroundings. The soul became more and more a mirror of the outside world.

The ethereal ancestor of man was basically a single organ of hearing; the ear developed only later. The sense of touch has remained with man; it is distributed over the whole body, which feels.

The significance of the moon in its present state

It still has certain effects on the astral body, and also influences reproduction, ebb and flow, and common fertilization.

When asked about the canals on Mars, Dr. Steiner said,

that even science describes this discovery as a mistake. The development of the Martians is much higher than ours; it cannot be measured by our standards.

The days of the week in German, Swedish and French:

All festivals have a living meaning in Theosophy, which is also recovered for the materialistic worldview. People today have become accustomed to the conventional. Yet we can recognize that ancient wisdom has called the Theosophical worldview.

Our ancestors were endowed with different gifts; there was still a living connection with the sources of existence from which we ourselves come and to which we return. Easter had taken on a new form through Christianity. It is the most venerable festival among all peoples. But Easter is not only a festival since the times of Christianity; it existed much earlier. The goal that was striven for could be attained in the mysteries; that which was to come to consciousness was composed in the resurrection of faith. Empedocles describes it with the words: “When you leave the body and swing yourself to the free ether - to the resurrection faith - you will be an immortal spirit, having escaped death.

[That which passes through all of humanity as a collective consciousness and is expressed in its greatest representatives is summarized in the Christian belief in resurrection.

This is most strikingly and mysteriously found in the Easter faith in the mysterious places [of the mysteries. Where the sun gains power, victory over all obstacles of nature, there I must lead you. We are led to the ancient pyramids of the Egyptians, to the places of the Rishis. There has not been a single great spirit who did not believe in resurrection. Plato, Pythagoras, Giordano Bruno, Nicholas of Cusa drew from this belief in resurrection, and it gave them strength. The victory of the spirit over matter in the lowlands of the body? That is the belief from the cult of sacrifice of ancient mysteries. The soul conquers the body. In spring, the sun gains new strength, then it achieves victory over all obstacles in nature. The ancient Indian Rishis did not instruct, but they made new people. Only those who, through outstanding qualities, testified to the spirit in the outside world, were admitted to Easter. Man had to practise virtue, develop his intellectual powers and clarity of mind. He had to become so pure, so virtuous that one could say he had spiritualized himself to such an extent. Those who were found good by the priests were admitted to Easter, which is the festival of the knowledge and transformation of man's nature. It was to be made clear to them what happened to mystics.

We look at the body of man, only a part of it can be perceived with eyes. But we still have the etheric body, which is not quite like the physical body. When we look at the physical body, the space is filled with the second body, the etheric body, and the third, the astral body, [which surrounds and penetrates the physical body like a swirl of mist]. They both surround the physical body, and within it dwells the fourth, the [the ego of the] human being.

Let us consider the human being. He has only to do with his self-knowledge and his astral body, but this can be purified. - When we look at an undeveloped person, his etheric and astral body expresses the lower suffering, it rages through him. In a person who is aware of their moral duty, compassion for people arises; in this case, the colors green, bluish, violet, and reddish appear. Green is the color of thinking activity. Bluish violet is a sign of devotion and all [similar] feelings. The red coloration indicates desire. Orange-yellow means ambition.

The clairvoyant can recognize the level that a person has reached. When the undeveloped person begins to purify his thoughts, red hues appear. Through many incarnations, a person becomes astral within himself, he cultivates and refines himself. When a person is the creator of his astral body, he has triumphed over death. If a person is not yet the master of his astral body, then the physical and astral bodies dissolve in the cosmic mist. At death, the soul is dissolved again into the universe. The etheric body also dissolves. Why do the bodies dissolve? Because man has not yet power over his bodies. What a person has worked on in his astral body is eternal. What he has experienced in terms of purification during his physical existence, he takes with him, and in the new embodiment he brings these experiences with him again. The etheric body is the carrier of life; during life in the physical, the physical body is the ruler. Man cannot easily become the ruler over the life principle. Man knows nothing about the laws that take place in the body - blood, kidneys. All these processes are contingent on life. All physical processes affect the etheric body. Only when a person is liberated from the bodies does he begin the path of life.

For the chela, it is different: when one has undergone a transformation through the mysteries, one's etheric body does not disappear. The chela learns to work on his etheric body. He who begins to work on his etheric body, who has experienced initiation, will gain mastery over his etheric body. Man must work on his etheric body just as he worked on his physical body and his astral body before. When the disciple experiences the “die and become” in the secret schools, he has gained control over his astral body. The chela will conquer death because he has submitted to the mysteries. The chela is made insensitive to his physical body - it no longer exercises control over the chela; the body has then become soft and pliable.

It is a symbol that the mystic receives a new name because he belongs to the higher worlds. Thus the mystic appeared before his fellow human beings as a messenger, and what now appeared to him was an image of what surged within him.

The chela heard the music of the spheres with the vibrations of the universe; it was his own perception. He had experienced immortality. For three days the chela had to work on himself, then he could step before men as a messenger, a prophet. Then he had experienced within himself the mysterious life, the great word of the Logos, the spiritual sounding, ringing and vibrating of the universe: “When you leave the body and swing yourself to the free ether, you will be an immortal spirit, having escaped death!” Empedocles.

During the three days, such mystics had lived in the coffin of the living spirit of immortality. They had conquered death because they had animated their etheric body. It is not for nothing that one speaks of solar heroes, they are those who control their etheric body. Solar heroes exist in all religions. The sun that we see is only a part of the whole sun. One speaks of the sun as the “sounding” one, which sends us life; it is the victory over darkness, the victory over matter. When the chela has become a solar hero, he says, “I have seen the sun shine at midnight.” He sees the sun through the solid matter of the earth. This is not just to be understood figuratively; the sun is a role model for the hero who has learned to control his etheric body.

Goethe's “Faust” I, Prologue in Heaven: “The sun resounds in the brother spheres in the old way of song contest.” And in “Faust” II: “Listen, listen to the storm of the hours, the new day is already being born for the ears of the spirit.” Everywhere where initiation has taken place, one speaks of “sounding.

The word that Christianity gives us: “Blessed are those who believe, even if they do not see,” is intended to emphasize the way in which man has experienced initiation. Aristides, after experiencing initiation, says, “I feel the approach of the Godhead, my hand has touched it.” - Sophocles: “The truth of immortality is recognized only by those who are initiated.” Those who had not yet been able to be initiated hoped for the future life. It would be unthinkable for a slave to endure the hardships of his lot if he could not say to himself: Today I am a slave, but in the next life I will be a king.

Initiation is granted to all people; a character is formed from this awareness. Such a person is also called a “poor person” because he no longer possesses life; the kingdom of God had been absorbed into his inner being. Blessed are those who believe, even if they do not see. This saying will become clear to us when we recognize in the Easter Mystery a point in time that had not yet arrived before the appearance of Christ. That is what happened in Damascus: Saul became Paul. Who would have experienced that before Christ-Jesus was there! No one could have experienced it – unless they had gone to the mystery schools. All the teachings taught the same thing. But that is not what is important, what matters is that Christ was on earth.

[Krishna,] Hermes, Moses, Zarathustra, Buddha and all the other [honorable teachers] could say of themselves, “I am the way and the truth.” But Christ could say, “I am the way, the truth and the life.”

Therefore, no teaching was left behind. What is significant is that Christ lived. He had truly appeared. What permeated the mystic when he had conquered death had become flesh. The Logos had become flesh and had lived among us. The word, which otherwise only sounded to the initiate, had become flesh. Until now, only the priests had experienced it in the mystery temples. What was to become clear to all people later. That Christ lives had to take place in the world.

Outside in the world, on the historical stage, something has happened that took place in the depths of the mysteries and cults; what the individual was only allowed to see became an event that took place before everyone's eyes. The initiate knew the word that was spoken.

What took place as a historical event had previously been prophetically indicated. The prophetic coincided with what had taken place; it was now a proof of immortality, it was not just faith. The cross, which earlier only the disciple had seen, was now erected before everyone's eyes. Faith arose in Saul without him entering the mystery schools. What the mystery school student had to gain through training arose in him.

The Simplon and St. Gotthard tunnels would not have been possible if a Leibniz and a Newton had not lived before.

All limit the belief of mystical facts – now the divinity incarnated itself. So the life of Christ Jesus had to take place as a fact if such an event, which was to convert Paul, could take place. – That is why I called my book “Christianity as a Mystical Fact”.

That is the vision of the Paschal Mystery – it is not just that one speaks of the “humble man of Nazareth”, but it comes down to the fact that Christ Jesus lived, that he appeared in the flesh. It is the same as what lay at the basis of all people before humanity descended into density. That was the Fall of Man at the time the world was founded. Then the Word underlies what was there before the world was, and what will be there when all outer wisdom has perished. Paul first utters the word . Fichte says, “Fall upon me, all of you, rocks, and destroy me... for I am stronger than you when I fulfill my destiny.”

That was the experience in the mystery schools: the initiate penetrated through sensuality, he experienced that the Logos was there before the world was founded. He beheld the sounding Logos, he beheld life, he had attained the free ether. What he absorbed in the mysteries, what penetrated him, was the Word, which was there before the world was founded. (The whole world is based on the Word, the divine Logos. This Word was there before the world was.) When the initiate was made holy through to immortality, then the Word lived in him.

“My Father has loved me before the foundation of the world...”, “All authority in heaven and on earth has been given to me.

Composition of the Sun and the Moon. Astral body – lunar body.

The Easter faith should give us the strength to live towards the great Easter festival, which is born out of the deepest wisdom. These are events that defeat the dark existence and have content for all who are imbued by them. When the human being is illuminated by the light of the Easter faith, the victory over the darkness becomes tangible. The Easter festival is the victory of the light over the darkness.

The sun gains new strength in spring, reviving in man, victory over the lunar body.

Let us take a look at the short life of Friedrich von Hardenberg, known as Novalis. Novalis is more a memory of a past life than a life in itself, a fine personality, an individuality who, from the very beginning, had the most profound spirituality as an inclination within him. One is always amazed at how Novalis combines the highest intellectuality, the sharpest thinking, with a wonderful spirituality.

He was a trained mining engineer who had a complete mastery of mathematics and the physical sciences, who combined mathematical thinking with a fine, delicate, and yet fiery, ether-like spirituality, who lived this harmoniously in a way that is perhaps unparalleled in life. You have to be able to empathize with what is contained in Novalis' sayings and fragments to realize how deeply he penetrated into the inner structure of the world. You also have to be able to empathize with his enthusiasm for mathematics. For him, it is a great poem that introduces us to the secrets of the world. Man ponders the connections between space and time. If he can imbibe the harmony of the stars, which revolve around the sun according to eternal laws, with the formative forces that work within the earth in ore veins, crystal formations and so on, then he can sense the living essence of the world.

Novalis is filled with true enthusiasm for mathematics. He calls mathematics, which can show such paths of understanding, a sublime religion. It is wonderful how he is able to embrace this seemingly dry science with fervent devotion. For him, the sensory world existed only as a reflection of eternally living spiritual facts, which reveal themselves to earthly perception in natural laws.

Novalis fell deeply in love with a thirteen-year-old girl who died soon after their engagement. The shock he experienced was tremendous. It opened the gates of the spiritual world to him. Novalis speaks with the deceased as with a living person; he called his own further life a 'her-after-death'. She is always present to him. The friendship that later united him with another girl can be called a supersensible one. She is like an emblem for the spiritual being that hovers above and with whom he will completely merge.

There was a power of spirituality in him that stands unparalleled in the modern age.

In earlier lives, Novalis had undergone profound initiations. Thus, he entered this life with a predisposition for a true, real understanding of world events. He appeared in the spiritual sky like a meteor, scattering spirit everywhere in a way rarely found in the expressions of newer spirits.

The fresh, youthful nature of Novalis was characterized by two poles: a great intellectuality and a deep spirituality. The whole wealth of his manifold creative thinking converged in him into an all-embracing sense of totality, which had its source of life in a divine source. He sensed the source everywhere as spirit. Novalis called this consciousness “magic”. The creative imagination, the feeling of the soul was for him a reproduction of the great cosmic feeling; it became for him “magical idealism”. He experienced his ego as related to the ego of all other beings, and he felt that all beings were related to each other. Thus Novalis merged with the spiritual weaving and life of nature.

In the “Apprentices of Sais” you will find the story of the young man “Hyacinth”, who has an intimate relationship with the creatures of nature. He and the girl “Rosenblüte” are bound by a warm friendship. The animals of the forest and the flowers of the fields are his companions in his secrets. It is told how he meets a man with a long beard who has a book from which Hyacinth learns a great deal. Now he is driven to seek out what constitutes the innermost being of man. This, what man must seek, Novalis called “the blue flower”. It is the seeking of the higher self in man.

We also find this significant symbol in oriental mysticism as the lotus flower. It is a symbol of the higher self, of chaste, purified humanity, in which the self can unfold. It is still enclosed as if by petals – later it will bear fruit and seeds. Novalis had brought such knowledge with him from his previous incarnations.

We are now told how Hyacinth wanders to the land of secrets, always searching, until he finds a veiled figure. When he removes the veil, he sees little roses.

In Novalis's “Hymns to the Night”, his experience of cosmic-human unity is expressed lyrically. This is also the case in the “Spiritual Songs”, this harrowing document of merging with Christ.

Everything he wanted to say to the world, Novalis set out in the novel “Heinrich von Ofterdingen”. But he died before he could finish it. Let us recall in our minds what he intended to accomplish.

We are transported back to the time of the Wartburg Singers' Contest when Heinrich was young. But the course of events takes us out of the world of the present and into a fairytale world. We have to transport ourselves back to the time when the area of the Atlantic Ocean was still land. There was once a lively life there, people whose activities would indeed seem like a fairytale to present-day people. It was a land where rain and sunshine were not distributed as they are now. The sun was hidden by fog, the air was watery. It is not for nothing that the Nordic sagas called Atlantis 'Niflheim', that is, Mistheim. There was no distinction between rain and sunshine, only a gradual transition from water to air. A rainbow would not have been possible there. The events of those ancient times are preserved in the legends of the flood, the ark, the rainbow, and one stands amazed at the infinitely deep truths contained in the ancient religious records. At first glance, the biblical account of the rainbow seems allegorical. But here we are faced with a fact: a rainbow would not have been possible in ancient Atlantis. It is one of those sacred moments that overwhelm the occult researcher when he is transported back in time to these older times.

Novalis's seer's eye looked into this ancient realm, which one can truly speak of as a fairytale realm. Man did not yet have his reasoning mind back then; he lived life with nature. He built his house in such a way that it grew out of the rocks and plants. There were no myths back then. What are the myths that our peoples tell each other? The gift of shaping worlds in poetry is only peculiar to our post-Atlantic race; the Atlanteans did not have it. But the Atlanteans still had the gift of transforming plants, even animals and humans. The metamorphic powers of Circe in the Odyssey point to such metamorphic powers of humans. Everything that humans bring forth from within as myth, the people of Atlantis had experienced and seen with their own eyes. The great poets of our time have preserved the images of their poetry from what they had seen on Atlantis itself.

Novalis interweaves his own memories with the story of “Heinrich von Ofterdingen” and brings the ancient Atlantis to life in his tales. He then takes us to more recent times, to the period of city foundations. This time brings with it the emergence of the bourgeoisie and material culture. The rise of the bourgeoisie is linked to external, material culture. What was previously poetry becomes something else.

The origin of our poetry points to the mysteries. We have to go back to the time when the sacred mysteries were the source of inspiration for the poetry of Homer or Aeschylus and Sophocles, when ancient culture laid the foundation for what worked as a spiritual force in Homer and Aeschylus. Only after long trials were the purified admitted to the higher mysteries, the primeval mysteries, which took place in the supersensible, in the astral world. But there was a reflection of this in later times, for example in the Eleusinian mysteries. There the so-called primal drama was enacted. It was depicted how God, the soul of the world, descended into matter and how the descending, suffering and resurrecting God shows the way of redemption. It was the choir that, as in an echo, expressed the language of cosmic events in the ancient Greek mystery drama.

In Aeschylus we experience the transition of the ancient sacred primal drama into the secular drama. It blossoms from a branch that has grown out of the mystery being. The other branch was philosophy, and the third branch was religion.

In the mystery centers, the ancients possessed the unity of religion, poetry and science. There, science was vividly demonstrated. As three branches from one root, these areas worked side by side and into each other. It was only later that they diverged. This separation of the three areas was necessary so that each could become perfect in its own way. So they had to go their separate ways for a while. Great minds seek to reunite what has had to separate in this way. Therefore, we find the striving for the unification of the arts in such phenomena as, for example, in the musical drama of Bayreuth. The aim is to create a total work of art that encompasses the three areas of intellectual life on earth.

Poetry arose out of truth. Originally, poetry was nothing other than the garment of truth. Novalis looks back to primeval times, when poets strove to express the highest truth in their works. If we turn our gaze to the primal poems of humanity, we do indeed find this expression in them. In Atlantis, man was still at one with nature, with his God, and the mysteries presented a picture of reality as it was experienced. Later, memories of these times were revived in the myths. These memories were something sacred and real for Novalis. He said to himself: In the future, what people still carry hidden within them as memories will become reality again. What we create out of our imagination as poets and thus bring into consciousness will one day become fact. The present world is growing into a new spiritual reality. As people carry the seeds of poetry into material life, something very special also grows out of material life. The guide on the way to this new world is Sophia, wisdom.

Novalis sets the events of his story in the time of the rising city culture, in that time when the outer life begins to become material, when it passes into the civil element of the physical plan. For him, the bearers of the future are the poets. The seed of poetry is placed in material culture. Novalis lets Heinrich von Ofterdingen be a kind of seer. He dreams of the blue flower, dreams that are not like other dreams, but a reflection of spiritual reality. He lets him experience different things: legends and historical events come to life, for example, the time of the Crusades shines in, the spiritual that flowed from the Orient into Europe, in the description of the prisoners in the castle.

The most important thing for Henry is his encounter with a miner who has spent almost his entire life underground. It is described what one can feel when working in the shafts under the earth. The stars of heaven shine towards him like the future. In the depths of the earth, he finds his past, as it were. The metals are wondrously related to man. What has developed down there over the millennia, the secret of the divine world order, is brought up by the miner, thrusts itself towards the miner. The selflessness in the work is brought home to us when it is described how the gold is brought to the surface. The miner is only interested in how the gold comes out of the earth: in it he recognizes the creative divinity. It is a beautiful, moral description of the selfless interest in what would otherwise inflame people's selfishness. The miner, who always works in the dark, only has the right idea of the magnificence of light.

Heinrich then meets the old hermit in the cave. The hermit has a wealth of life experience behind him and records it in a book. He talks about how only he who sees in all that is mortal a parable of the immortal is a true historian. This encounter deepens Heinrich's experiences again.

Then, in Augsburg, Heinrich meets Master Klingsor, who is a seer. In a fairy tale, we learn from him what the future will be for all of humanity: a higher world will be born out of this world. There is a poetic magic in the story of the young man's love for Mathilde, who later turns out to be Cyane again – a reference to the fact that the ephemeral is a symbol of the eternal. He knows that out of what is now a hard, stony reality, another world will grow in the future.

Then the absorption into the astral world is described: the land of Astralis symbolizes evolution, development. Poetry becomes a magical force that transforms people. Novalis believes in the magical power of the imagination, where it does not flow licentiously, but rather places itself under the guidance of Sophia and permeates the whole world with the power of creative Eros.

We may see a reincarnated Pythagorean in Novalis.

Yoga means striving for union with the source of divine truth. The one who strives for this is a yogi. A yogi must lead a certain way of life; in so doing, he seeks to open the source of truth within himself. Certain things that a yogi must strive for cannot be carried out in our [Western] life. But that doesn't make them any less true. Sometimes it is better to renounce than to not renounce in terms of development. For example, every killing takes a person back in development. The Hindu strictly adheres to this. He would not kill vermin, for example. But within our Western way of life, one cannot adhere to such a rule, even if it remains true.

Man achieves union with the primary source of divine truth by purifying his three bodies more and more.

In the Christian mystery, the mystic says to himself: “I should achieve union - the unio - with the Holy Spirit, the Word or the Son and the Father.” This is achieved by purifying the astral body, the etheric body and the physical body.

When the astral body is purified, then man can unite with the Holy Spirit.

If we want to form thoughts about the world, then there must be thoughts in it. The whole world must carry within it the plan that one subsequently thinks. The [creative] world thought is called the “Great Architect” by the Freemasons and the “Holy Ghost” by the Christians.

If you look at the world, you will find wisdom. The whole world, down to the last detail, is built by this wisdom. For example, a bone is so wisely [built] from infinitely fine beams that no engineer could even begin to imagine it. Everywhere you look, you will find the wisdom of the world, which we extract in our everyday thinking and in science. The ordinary person does not consider how to organize his actions so that they fit into the plan of the world. The yoga student transforms his drives; he consciously follows the laws of logic. Thus, his astral body no longer works against his ego, but his ego illuminates his astral body. In this way, he achieves catharsis. Then he becomes one with divine wisdom; this is the union with the divine spirit. Our astral then unites with the spirit of the world. This can only be achieved in stages, by going through certain meditations. He tries to live within himself by devoting himself in a certain way to exercises according to the instructions of experienced people.

The religions strive to fill man with thoughts that are independent of space and time. Our everyday thoughts are largely produced by the environment in space and time. Just think about how many of our thoughts have arisen from the fact that we live at a certain time, under certain circumstances, in a certain place, in a certain environment.

The union with the Holy Spirit or the World Tree Master is the first step of yoga that transforms our animal nature into a life of virtue. Man then imprints the eternal in the world through his actions, if he regularly, even if only a few minutes a day, occupies himself with thoughts of eternity. Even if the actions of the meditator and the non-meditator appear the same on the outside, everything that comes from a meditator has a completely different effect because something of the general world spirit flows into his actions.

The etheric body must also be transformed. It is also worked on alongside during the transformation of the astral body. The astral body can be transformed through great, ideal feelings, through immersion in great truths; but this does not go beyond the soul. But working on the etheric body goes beyond the soul. To achieve this, a person must study those things that are related to their external nature, for example, temperaments. Usually one of the temperaments prevails in a person. The melancholic person lets little affect himself from the outside, but he is very attached to these effects. The phlegmatic person also lets little affect himself, but he is not very attached to these effects. In the case of the choleric person, there is a strong influence [from the outside] and also a strong after-effect. In the case of the sanguine person, one also sees strong impressions, but no after-effects.

Only when we know ourselves well in this way can we begin to educate our temperament. The yogi must bring harmony to the four temperaments. This already reaches down into the etheric body. Much has been achieved by the person who, for example, is able to curb his attention through self-education. Much has been achieved by the person who has become a level-headed person out of an irascible person. (Usually, a person gives up the temperament he was born with even at death). One must delve into the way the temperaments work. The yogi studies them and also applies them. He is constantly striving to educate the missing aspects of his being. If you have managed to change your temperament, you have achieved a lot. If a person who is hot-tempered becomes harmonious in one lifetime, it is much more significant than if a person was harmonious all his life. With every change in lifestyle, a person acquires a bit of vitality. Some people cannot stand “working on their temper. But if he can endure it, he gains vitality and becomes younger at the same time. This also applies to the physical when he changes his way of life. If he can endure it, if he can successfully make such a fundamental change to himself several times, then he will also grow older in years, he will then become younger. This intervention in the inner being is a real rejuvenation process.

The etheric body is the carrier of life, [and when the human spirit works into this etheric body, it supplies it with spiritual powers, rejuvenating powers].

The yogi must regulate the life functions; he must do what evolution demands. Those who want to understand how to nourish themselves as yogis must take into account the connections with nature to some extent.

This also applies to their food.

We can observe various currents in the historical development of humanity. In the period from Augustine to Calvin, the inner life of Christianity attained great depth in mysticism. External science, on the other hand, stood still. It was an involution of science and an evolution of the mystical life. Then, starting with Copernicus, there began an involution of the mystical life and an evolution of science. Now an evolution of the mystical life has begun again. Thus life swings back and forth. Man has gone through such congestions and forward movements in his evolution. The first great congestion occurred when man entered into the Saturn existence. He came from a different development. He could have undergone a one-sided high development without this, but he would not have been able to reach the earth. The sun existence is then a progress of development; the moon existence is a congestion. The earth existence is an equilibrium.

On Saturn, man was a mineral being; that was a congestion. On the sun, he was vegetable; that was a furthering. On the moon, there was another congestion, and on the earth, the equilibrium. There, man must choose for himself whether he wants to remain in the congestion or whether he wants to develop further into new stages of existence. Everything that is animalistic, that originated on the moon wave, signifies a retrogression. Everything that is on the sun promotes progress. That is why eating plants has a beneficial effect. In contrast, animal food contains inhibiting lunar power. This is how man brings himself back.

Initially, as the earth developed, humans first repeated the earlier conditions on earth. There is a great difference between what is warm-blooded and what is cold-blooded in the animal kingdom. Warm-blooded animals are created by Kama working from within. Passion, or Kama, produces warm blood. In fish, on the other hand, Kama works from the outside as the World Kama. The fish egg is hatched by the sun. This is the case with all cold-blooded animals. The warm-blooded animals are the ones most closely related to humans. For those who aspire to purify their Kama, it is a good exercise to abstain from all warm-blooded animals. If they eat a piece of meat, they eat the whole animal. The Kama of the animal is undivided in every single piece of meat.

Before man had reached the stage of becoming warm-blooded, he warmed his body from the outside. In the case of lower animals, kama also acts from the outside. A fish is the expression of the whole world kama. When you eat a fish, you eat the whole world kama with it. He [man] then basically works against evolution because he associates himself with the blockages from the outside. He fraternizes with something that is tremendously inhibiting. It is similar with the consumption of eggs. They are shaped by the general Kama. With them, one absorbs the general Kama.

Favorable for the yogi, on the other hand, is everything that grows directly in the sun: grains, fruits, and so on. Less favorable is what thrives in the moldy earth, under the earth, including everything onion-like and garlic-like. Potatoes are also not among the beneficial things. The potato is a stem transplanted into the earth, a shoot from an older plant that grew above the earth. It only migrated into the earth with the later development of the earth. The leek-like plants grew on the moon, firmly rooted in the living things within. Mistletoe is also a harmful plant, a parasite. Some plants are just as harmful as lower animals, snails and so on.

[Mistel, which still today parasitically takes root on living things, is a remnant of the moon; also mushrooms that thrive on soil that still contains living things.

There are two natures in man, a lower and a higher one.

[So wrote Goethe:]

Two souls, alas! dwell in my breast:
The one wants to separate from the other:
The one, in its crude love of pleasure
Clings with clinging organs to the world,
The other forcibly lifts itself from the dust
To the realms of high ancestors.

Everything that belongs to the formation of warm blood, flesh, muscles, and bones is of a lower nature. Flesh, muscles, and bones are something that has hardened from the development on the moon. The development on earth should be an upward development. Therefore, man should only enjoy what is connected with it.

Everything in the animal that is connected with life itself, that belongs to the animal's life process, is beneficial, for example milk and everything that is prepared from it. From the occult point of view, milk, cheese and so on have a beneficial effect because they belong to the beneficial life process of the animal.

[Milk is therefore beneficial, also because animals give it up voluntarily. Some seek a substitute for meat, especially those who live as vegetarians because they do not want to kill. They eat plants that contain substances similar to those found in animals: they eat legumes. However, these are detrimental to occult development. They originate from the moon in that they are embedded in a shell. This separates them from the sun's energy and they tend towards hardening. Therefore, they are not favorable for occult development. Their consumption often has dire consequences. They make the dream life impure, it becomes desolate and confused. This can often be observed in vegetarians. But the vision of the higher worlds should begin with the vision in dreams. It is therefore desirable that this vision only allows pure, beautiful images to arise.

Roots also tend towards hardening. In contrast, anything that is bathed in sunlight is beneficial: flowers, leaves, fruits.

From the mineral kingdom, anything that separates out of mineral solutions as a sediment is harmful, for example, all salts. These should be avoided if possible.

Wine has only existed since the Earth cycle. It would have been impossible earlier. Everything that has the composition of alcohol disappears again in the future. Two thousand six hundred years ago, wine was a great rarity. Eight hundred years before Christ, the consumption of wine began. In the past, it was something extraordinarily rare. Eight hundred years before Christ, a new world cycle begins, the fourth sub-race of the fifth root race. In the previous races, the consumption of spirits played a minor role. In the first races, it was completely out of the question for them to drink wine. They knew that those who consume wine cannot go beyond the four principles that nature has given them. He cannot purify the astral body to such an extent that the manasic develops. The ancient Indians knew this; only the later Persians knew something about the enjoyment of wine. The enjoyment of wine was only really introduced in the fourth sub-race. In this race, man was to refrain from the higher principles. [His earthly personality was to emerge and be purified through man's own work.] He should purify his earthly personality. It was the education in Kama-Manas, the resurrection of the fleshly, the personal in Kama-Manas [- Noah - Melchizedek -]. In Christianity, the education of man was to emphasize the personality, the one life between birth and death. It was still natural for the Egyptian slave to return one day. The teaching of reincarnation and karma had to be excluded for a time, so that the valuable part of the personality, of Kama Manas, could come out. This is physically achieved by drinking wine. In Christianity, drinking wine is permitted.

Water is really the drink of him who wants to look up into the higher worlds, wine is the drink of him who does not want to look up into the higher worlds. The yogi must therefore refrain from drinking wine, because only then can he truly grasp the higher worlds. When a person begins to work on his etheric body, he must take himself in hand in this way.

The work on the astral body takes place, as it were, within the soul. The work on the etheric body is done by acting on the temperament and purifying the physical body. When man forces the etheric body under the power of his ego, then man becomes such that he absorbs into himself what works as [spiritual] substance in the world plan.

[Part of proper thinking is being able to reason logically. Coffee has the same effect in the digestive tract and on thinking [...]. It causes logically ordered thinking, but in a dependent way [...]. If a person wants to think independently, they must free themselves from the craving for coffee.

Erratic, unstable thinking is correlated with tea. It has a dispersing effect on the upper levels.

The question is what kind of person we should become. The organs that we have in common with predators should disappear; the organs that plants require should develop. Man should eat food that comprehends the meaning of his becoming. Not too much, but not too little protein either. Legumes contain too much protein. Those who eat them are overwhelmed by a lower mode of thinking. The vegetarian must at the same time acquire a spiritual mode of thinking. Comprehend nature in its becoming! [...]

The significance of the Lord's Supper: to move from the nutrition of dead animals to that of dead plants. This is to be replaced by a nutrition that does not kill the life in the plants [...]. At the end of the fifth cultural epoch, no animal products will be consumed anymore. Through Christ, the physical body is being killed in the entire human race. In the middle of the sixth root race, there will be no more physical bodies. Then the human being will be ethereal. Then the human being will produce mineral nutrition in the laboratory.

At the end of the Atlantean era, everything that produces egoism will be done. In the sixth cultural epoch of the fifth root race, the I will again come to higher development. Meditation:

I break the pride of the Philistines
And tear the bloody flesh from their mouths
And the abominations from their teeth
Surely your King will enter with you.
He is just, full of victory and humility
And he rides on a donkey
On a young foal of the she-donkey.

Hosiana [...]

The Lord will help him
Like precious stones they will
Rise up on his soil.
For what good things do they have
And what beauty do they have:
Grain that makes the young men [...]
And must [...]
That makes the maidens bloom.

[Sach 9,6-17]

Blood of plants, which retains vegetative blood and milk. ([Soma] was an intoxicating drink among the Indians made from rice).]

Thought is the substance that flows to us through becoming word. [Through the word, one person can communicate to another what lives substantially in each of them as thought.] The air wave is only the form for this substance. Imagine this applied to the world. At first, everything there is in outer forms: minerals, plants and animals. The divine word corresponds to the outer world. This divine Word resounds in the world, and the forms of things arise.

In the divine soul rests the hidden Father-thought. Then it streams out as the divine Word [the second Logos]; then the divine Word becomes the forms of things. We understand the spirit as the form of things; but the Word itself is within the forms. [It is also in the human form.] The union with the Word, which the yogi strives for, takes place during the transformation of the etheric body. [The yogi strives to experience the Word of the creative deity in the living currents of his etheric body.] Then he becomes a chela. Then he hears the Logos resounding in all things with his etheric body. This is the union with the Son.

The third stage is the union with the Father. This is the stage of mastership. [Then man can himself continue to build upon his physical body.]

The great principle the yogi has in view is one: the union with the Father. He says to himself: In so far as you become similar to the Godhead, you approach the Godhead.

[This happens first through the purification of the astral body. Through this, he achieves the unio mystica, the union with his divine self. Then he strives further. He experiences union with the Son by experiencing world thinking and world feeling through his transformed etheric body. And finally, the last thing is that man experiences union with the Father and thus consciously works on his physical body. That is the great perspective, the work of the human being for the future of the human race.

Supplement from the transcript by Camilla Wandrey

Thus, yoga is the path to higher knowledge, and also to participation in the higher worlds in general. Yoga means union with the divine source of existence, with the spiritual sources of the world. The yogi develops the powers within themselves to penetrate into these worlds of origin. He seeks the sources of knowledge that come from spiritual life itself. Anyone who wants to become a yogi must, without fail, acquire a belief in the higher development of the human race. This is not a blind faith, but an active belief that it is possible to go beyond the present state of the human race, that forces within human nature can be developed that have not yet been expressed and are waiting to be developed. Yoga is a path that consists largely of abstinence and requires patience and endurance. In today's cultural life, it is indeed difficult to achieve yoga. That is why the theosophical movement was necessary.

One may ask how long it takes to achieve yoga. That depends on the person striving for yoga. It can take incarnations, it can take seventy years, seven years; there are people who achieve it in seven months, seven weeks, even in seven hours. It depends on the stage of existence at which a person finds himself. Often he can be further than he realizes. He may already be inwardly capable of exercising his willpower and mental powers in higher worlds. It may also be that someone in a previous incarnation was much further along than he has come today. In this life, it may not have emerged through the conditions of physical life, which was already within him. The previously acquired powers must then be brought out again through the powers of the present life. For example, someone may have been a wise priest with a magical will, and this would now have to be brought out in a later incarnation. But perhaps the brain development in the later incarnation is not so far advanced as to make this possible. Perhaps other powers are also lacking. Perhaps love and kindness are missing. Then the earlier powers cannot be brought out again, and it takes longer for some people and shorter for others until yoga is achieved.

Above all, it is necessary to develop an inner life that is as intimate as possible, in order to explore what is within us. We must distance the concept of yoga more and more from what is externally tumultuous. Yoga must take place entirely in the seclusion of the inner life.

Higher spiritual qualities should never be developed without strengthening the character at the same time. Just as a blue liquid and a yellow liquid, when mixed, produce a green liquid, so are the spiritual and physical powers of man united. When the spiritual is brought out, the physical nature remains behind, as it were, as a sediment. Much depends on these remaining properly mixed. It is through this that man becomes a particular man, that this higher nature is connected with the lower nature. In the yogi, the higher nature is withdrawn, and all those qualities that are bad in man then come to the fore if absolute character development does not go hand in hand with it. If you strive for yoga, you must always be prepared to face the strangest things in life. These were, for example, the temptations of St. Anthony. When you seriously begin to do yoga exercises, you have to be prepared for the lower nature to come out. Some people who have been truthful up to that point begin to lie, to cheat, to become unreliable. This happens if the yoga student is not required in the strictest sense to constantly strengthen his character. That is why the greatest emphasis is placed on the development of morality in the old, genuine yoga schools. Annie Besant says: spiritual training without morality can only lead to wrongdoing.

The yoga training consists of bringing certain things that a person would otherwise do unconsciously into consciousness. In this way, the student brings the unconscious breathing process into consciousness. The Hatha Yoga training places the greatest emphasis on this process from the outset. However, it only leads to a certain point in development. It breaks off at the realization of the astral. That is why man should not follow the path of Hatha Yoga, but that of Raja Yoga. This leads the disciple, if followed correctly and with earnestness and perseverance and devotion, into the highest spiritual worlds. In the Raja Yoga school, a process such as the breathing process is seen as part of the whole. Many other things that we do unconsciously must be brought into consciousness.

The thought process is largely ignored. We must learn to follow the inner process of thinking with attention. This is only possible through complete calmness towards the outside. No thought from the outer world must be in the soul. And then we must bring thoughts into this calmness ourselves and focus all our attention on a specific thought.

It is best to devote yourself to a thought that contains strength. To consciously devote yourself to such a thought in complete outer seclusion, to immerse yourself completely in it, that is meditation. The disciple must repeatedly live intimately with such thoughts, resting completely on them in all silence. It is difficult for a European man of culture to immerse himself in such a concept for a long time. But the yogi must do so. In this way he develops powers in his soul that were not there before. These powers arise from the unconscious depths of the soul when we rest so quietly in ourselves in a thought. The thoughts of ordinary life call upon the soul for various emotions. But one must learn not to be led by the soul's powers, but to lead them. One must learn to hold back an arising outburst of anger. We must maintain complete mastery and control over our inner selves. This is achieved through this silent devotion to thoughts that contain forces.

Each exercise requires a counter-exercise to prevent one-sided overdevelopment from leading to deformity – as in gymnastics. The so-called secondary exercises are very important.

For meditation it is necessary:

1. To fix a thought of strength in the soul - concentration.
2. To identify oneself with the thought.
3. To remain in it for a time in complete calm.

The regulation of the breathing process is connected with such training of thought. If it is tackled alone, it is Hatha Yoga; if it is a part of the other training, it is Raja Yoga. The seven degrees of the Persian initiation are based on this: Raven, Occultist, Warrior, Lion, Persian, Sunrunner, Father.

Sun runners were those who had made their lives a very rhythmic one. In this way, the human being integrated his thinking, feeling and soul life into the natural process. Everything in nature lives in rhythm: the sun, the moon, the wandering stars go or come in a certain rhythm. Plants and animals are connected to the seasons in a very specific way. Everything that lives outside lives in rhythm; life is based on rhythm. In the case of human beings, however, everything has become arbitrary, the arbitrariness of the astral body. It makes life unrhythmic. The human being must make it rhythmic again, because rhythm generates strength and life. Therefore, the yogi must meditate every day at a certain hour.

If he meditates at seven o'clock today and tomorrow at eleven o'clock, then again one day not at all, the rhythm is disturbed. But if you decide to say a prayer every day at seven o'clock, then one at twelve o'clock and another one before going to bed, then these are fixed points that bring rhythm into your life. Part of the rhythmization of life is the rhythmization of the breathing process. This is connected with the deep things that exist between a person and the whole universe.

In a sense, plants and human beings belong together. Human beings breathe in oxygen and breathe out carbon dioxide. In the case of plants, it is the other way around. They release oxygen and, from the carbon dioxide that human beings exhale, they form their bodies by retaining the carbon. Apple trees, for example, need children to play around them. There is a connection between plants and human nature. The plant grows rhythmically according to natural laws. It is chaste through and through, since it does not yet have astral life within it. Thus, on the one hand, it is higher than man, but on the other hand it is lower. It stands as an ideal before the yogi. He must become similar to it by rhythmizing the breathing process.

The yogi knows that one day the human being will be able to absorb the plant existence within themselves, to carry out within themselves the process that they now leave to the plant. This means that he will retain the carbon in himself and consciously build his body with it. Man will develop an organ in himself through which he will prepare oxygen for himself, so that he does not need to take it from plants. He combines this oxygen with carbon to form carbonic acid and then stores the carbon in himself again. In this way he will later build his own body structure, as plants do today. His body will consist of transparent, clear, soft carbon. In this way he transforms his body into the “philosopher's stone”. This is a future perspective that the yogi already anticipates today through his rhythmic breathing process, which he carries out according to the instructions of his teacher. He breathes in rhythmically and holds his breath for longer. In this way, one develops carbon in oneself – and thus approaches the nature of plants by using it to build one's body. The yogi gradually unites with the divine source of existence, becoming a co-creator of the world. He experiences new worlds.

When we sleep, we cannot hear the most beautiful music. It is there; we do not perceive it. In this way, the human being is asleep with respect to the higher worlds. And just as there is waking up to the melodies of this world, there is waking up in the spiritual world through the rhythmic breathing process.

When you consciously invest your entire soul life in the breathing process, then imaginative knowledge begins. Ordinary life brings us material knowledge through the senses of the physical body. Imaginative knowledge consists in our being able to awaken images in the soul that are not mere visions, but that are grounded in the source of existence. The outer world also only stimulates images in our soul, ideas that correspond to it. Images that arise through the yoga process stimulate the inner being in the right way. In the right way, that is to say: truthfully. They correspond to the truth that permeates the world and is wisdom. But to do that, a person must be true within. That is the difficulty in the training of yoga. As long as a person has personal desires, he cannot distinguish truth from untruth in the higher world. That is why there is a constant need to become selfless, to renounce everything personal.

The Pythagorean disciple was told: Only when a person is no longer concerned about whether he is still alive or not, can he learn something about life after death. All personal desires must be eliminated. When personal desire is eliminated within, wisdom expresses itself and the wisdom that permeates the world can shine in. Man then comes to imaginative knowledge.

The third stage is that of the rational will; and the fourth stage is that of [intuition]. The third stage involves the complete restraint of what is in us as desire, urge, craving, passion, through the strengthened will. As long as one does not completely master this, one only makes the truth illusory.

One must develop absolute inner calm, patience, endurance, steadfastness. One must never lose the indispensable harmony with one's surroundings. If the wisest person were to fall asleep here, he could not receive anything there with his wisdom. He would be considered insane. All madness is a lack of harmony with one's surroundings. Then one cannot progress when that happens. One should not become a drunken person, but a sober one, says Plato, and that applies to the person who strives for yoga. He must not neglect his daily duties in any way. This is absolutely necessary for the practice of yoga. And in this it is important to develop modesty. Only under the influence of the highest modesty can one speak of the higher worlds in the right way. An inner high degree of humility must go hand in hand with the yoga training. The oriental student has an easier time in the respect and esteem of other people; the western student has a harder time of it. But a lot depends on this. It is also necessary to have the most profound trust in the teacher. This is necessary because one must have a fixed point. The yoga student, in a sense, leaves the whole rest of the world. His relationship to the world changes, is reversed, so to speak. All things take on a new meaning. He becomes alienated from his surroundings, all things change; a certain spiritual alchemy takes place in him. Now he must do everything the physical world demands of him out of a certain inner sense of duty. He must find a completely new point of view towards it. If the yogi does not develop full strength of character in this, then he can easily lose touch with his surroundings. That is why the teacher is the fixed point for him. In the East, the guru regards the teacher as the embodiment of the divine in man. In reality, divine beings are truly present and active in the higher human nature that the teacher must have developed. It seems obvious to the Oriental that there is a higher being in the guru. This is not the case in the West. When someone in the West undergoes the yoga training, they also find the opportunity to reach their goal through their inner trust in the teacher.

Those who know how to interpret the signs of the times also know that we are heading towards great events in the near future. At such a time, it is necessary to go beyond the point of view of the lower mind. Thought and idea should shine. From such a point of view, let us now look at an important chapter of the Bible – the Sermon on the Mount.

Without knowing the Sermon on the Mount, one cannot understand Christianity either. It is no coincidence that the Sermon on the Mount is at the beginning of the Gospel. But it, too, like so much else, has not only been misunderstood, but not known at all. This ignorance of such an important chapter stems from the fact that neither scholars nor the Church have even a hint of an intellectual grasp of the deeper Christian truths. If we want to understand something like the Sermon on the Mount, we have to be aware that today's homely, philistine view does not correspond to true Christianity at all. Such an understanding, as could not have been held by a Christian, but probably by the champion of the so-called French state morality - l'&tat c'est moi - would never have had the power that Christianity had - such power, which has been effective in such a way through the centuries, never has mundane sources, but has spiritual-occult sources. And we want to expose these in relation to the Sermon on the Mount.

This lack of understanding of the Bible and the Sermon on the Mount stems from the fact that we do not actually have a proper translation of the Bible, and that the most elementary conditions are not met. People may say that the letter is dead, but the spirit gives life. In doing so, everyone takes some pride in the fact that they could interpret something like the Sermon on the Mount from a “fantastic” imagination; but a lot of arbitrariness can be found in it. You first have to know the letter; you have to know what is written there so that you do not value your own banality of spirit more than the dead letter. Only when one has understood the letter can one dare to explain the spirit. Therefore, today it will be a matter of first understanding the letter, and then interpreting this letter in the right spirit.

It is not necessary to tell of the theological view of the Sermon on the Mount. Everyone knows it from the usual sermons. We would not get very far if we wanted to record just a few of these sermons. Besides this theological view, there is also a liberal view that arises from a philistine ethic and moral teaching. You can find such a view in the book “Was lehrte Jesus?” by Wolfgang Kirchbach. This author, who has the merit of having translated something more correctly than is done in the Lutheran Bible, is so partial to the high-altitude view of his view and so unintelligent towards any occult spiritual deepening that errors upon errors can be accumulated if one were to abandon oneself to the study of this liberal view of the Bible. One must know the elementary concepts that make a book like the Bible understandable if one wants to delve deeper into the matter.

The Bible is an entirely occult work. When I discuss with you in the near future the depths to be found in the thirteenth chapter of the Gospel of John, you will become even more aware of what a profound book we have before us in the Bible. It is quite improper for those today who have picked up a few terms from the so-called liberal world view – even if they are theologians – to tell us all sorts of things about sentences like those in the Sermon on the Mount. These people do not even consider that they are taking something quite homely and familiar and, with their presuppositions, are approaching these exalted truths.

They know that the first sentence of the Sermon on the Mount is usually translated:

Blessed are the poor in spirit, for theirs is the kingdom of heaven.

Any deeper, more meaningful understanding must be struck by the arguments that are usually associated with these sentences of the Sermon on the Mount: a “general reward” would be the understanding for those who are spiritually poor. And if we allow the sentences to approach us as if it could be a matter of receiving a reward for spiritual poverty, for mercy, and so on, if we believe that the founder of the Christian religion wanted to say, “Be merciful and you will be blessed for your reward,” then he would have to praise all haggling for reward. But that is an ethical truism, and does not require an ethical teaching like that of the Sermon on the Mount. Teachings like those of the Sermon on the Mount, given by an initiate himself, make one an initiate.

Right at the beginning of the Sermon on the Mount, it is sufficiently indicated that we are dealing with an occult instruction. In most occult writings, the expression occurs: “The Master led his disciples up the mountain.” This means nothing other than talking about the most intimate matters, about truths that are beyond the everyday. It is not a sermon to the people that is being preached here.

If you read carefully, you can see even in Luther's translation that this is not a sermon for the people.

But when he saw the multitudes, he went up into the mountains.

The original text reads: He went away from the people, away from the people, and there he then taught the deeper teachings, which only the initiates, those more deeply united with him, could understand. You can follow the “leading up the mountain” in all mystery writings. It means: to retreat to where one can discuss the most intimate truths of the soul.

Now, let us assume that Christ spoke profound truths in the most intimate way, not for the masses, but for the hearts of the initiates, in order to give their words strength so that they could go before the masses and their words could once again penetrate deeply into the hearts of others. Let us take this point of view quite without fanaticism, quite objectively, on the basis of the teaching that we have heard in the whole series of lectures in recent times. First of all, I have to repeat something that those who have heard my lectures on the astral world and on four-dimensional space already know to some extent. But let us once again let these important truths pass before our mind's eye. We spoke of entering a higher world in which the causes of the effects are present, which we can perceive with our senses. Our own higher self also lies in this world. The lower self belongs to the world of the senses, to the everyday. This sentence explains to us what we have to accomplish within our immediate work, but also within our age, our people and so on. In what Christianity calls the spiritual world, the “heaven”, we can also see what Theosophy calls the spiritual world. Our higher self also rests in this realm of heaven. We must get to know this higher self, we must rise to it. And this higher self, when we get to know it by entering the astral realm or a still higher realm, initially presents things to us somewhat differently than they can be according to the habits of thought, according to the ideas that we have acquired in the ordinary world.

I have drawn your attention to the fact that when you are initiated as an occultist into this higher world, you first have to learn to see things as they are and to recognize them in their reality. An example of this is that you have to read a number in its mirror image. When you are initiated as an occult student into higher secrets, and the teacher of occult secrets, of occult science, shows you the number 5 61 is shown to you, you have to read it as shown by the mirror, namely 165. You also know that you see a sphere or a cube as if you were at the center of it and looking in all directions. Not from the outside, from all sides, but from the inside. You also know that time runs backwards in this higher world. We are accustomed to seeing the world as our senses present it to us. In the astral realm, it is different. We first have to get used to correctly recognizing what we see there, which is reversed. We first have to learn to read. Morality also presents itself differently in these higher worlds. You can best experience this when, in a pathological case, a person's astral realm is suddenly opened. There are many people who occupy themselves with this. The fact that there are many people to whom the astral realm is suddenly opened is due to the fact that materialism has now taken hold of all circles. However, the need to see the spirit sits so deeply in the human soul that precisely when a person is completely surrounded by the material world, the inner senses are opened. But then he falls into a state of fear and despair. Everything that emanates from us as instincts, desires and passions, everything that rests at the bottom of the human soul, be it base and mean, but also that which fills us with higher enthusiasm, all this appears in images. A mirror image of the lower self appears in the astral realm. Man beholds his entire inner being as in a large painting. He is frightened, for it is no small thing to see what lies at the bottom of the soul. This occult vision expresses a great and terrible truth. And there is no disguising or concealing it. It is not without good reason that in the Indian world view - which is not the theosophical one - our sensory world is called an illusion, Maja. Man often deceives himself about the qualities of his own inner being. But the occult finds everything that lies within him. It is this that gives the occultist the most inner expression on his face once he has entered this world. One speaks of the seriousness and dignity that are inseparable from an occult world view. You know that there is nothing fanciful about it. The strictest tests are imposed on the student.

You know that you first develop a sober mind so that you are far beyond everything dreamy and fanciful.

If you suddenly enter the astral world, you do not understand it. But it can happen pathologically. From this characteristic of the astral realm, the spiritual world, you can see that at first you have the form of a mirror image. How positive and negative, how warm and cold, what we experience in the higher, spiritual world relates to what we have here in the sensual world. This is not an arbitrary connection, but a necessary one, like that of a law of nature. Every person who knows the connection between these two worlds from his or her own experience can say that a link in one world necessarily draws the opposite pole in the other world. Longing [in the physical] is one pole, fulfillment [in the spiritual] is the other pole. Compassion is one pole, compassion is also the other pole. Purity of heart is one pole, divine vision is the other pole. I could give you a great number of these so-called pathological poles, from which you could see that everything that rests in our soul appears in the mirror image in the other world.

In this lower self, if I am a person who is in need of truth and enlightenment, I have a longing for the truth, and then, for the occult observer, this longing of mine is reflected as a fulfillment in the higher self. What the lower self longs for necessarily indicates the opposite pole in the spiritual world. Whether fulfillment comes in this life or in another life is another question. But what is longing for the lower self here is fulfillment for the higher self. And what swings up from the lower self as fulfillment into the higher self here becomes longing on the higher level. That this is so was the profound wisdom that Christ Jesus presented to his intimate disciples in the Sermon on the Mount, in this initiation sermon.

With a book like the Bible, we have to take the words much more literally than is usually the case. “To be blessed” — what does that actually mean? People who have had occult knowledge have always known this. And Goethe, who, as you know, is to be understood as one of the real and true occultists, knew very well what these words are about. That is why he described the awakening of the higher self, if not in the highest sense of the word, in the second part of 'Wilhelm Meister' in the character 'Makarie, 'the blessed. Goethe describes the inner life of this 'blessed personality' in a way that he definitely wants to be taken seriously, although Goethe presented these things with a certain humor. But anyone familiar with these things knows how seriously the fifteenth chapter of “Wilhelm Meister's Journeyman Years” must be read. If only the Goethe scholars would decide to take seriously what Goethe has said so earnestly in so many places. The fifteenth chapter begins as follows:

Makarie is in a relationship to our solar system that one dare not even utter. In spirit, in soul, in imagination, she not only sees it, but she also makes a part of it, so to speak; she sees herself drawn into those heavenly circles, but in a very special way. She has been walking around the sun since childhood, and, as has now been discovered, in a spiral, moving further and further away from the center and circling toward the outer regions.

If we may assume that beings strive towards the center if they are corporeal, and towards the periphery if they are spiritual, then our friend belongs to the most spiritual; she seems to have been born only to free herself from the earthly, to penetrate the nearest and furthest spaces of existence. This quality, as glorious as it is, has been seen in her since her earliest years as a difficult task. From an early age, she remembers her innermost self as permeated by luminous beings, illuminated by a light that even the brightest sunlight could not diminish. She often saw two suns, namely an inner one and one outside in the sky, two moons, the outer of which remained the same in size during all phases, while the inner one diminished more and more.

This is, of course, spoken in such a way that it could not be expressed exoterically in any other way. But every expert knows that Goethe was familiar with the occult and that he knew what a “blessed personality could be called, a personality who could relate to the words: inner, higher, spiritual self and so on. If we give up this spiritual self as the reflection in the world of reflections, then it shows us the contradictions of polar qualities. So we can say to ourselves: because our higher self is in the realms of heaven, we can therefore arrange our lives in the realms of heaven, because we are able to shape our lives here.

Now we come to the text. I have tried to translate the Beatitudes correctly, both literally and in terms of meaning. You will see how accurate this translation is.

I) Blessed are the beggars for spirit, for in their self are the kingdoms of heaven. [Matt. 5:3]

This “self” is also in the Greek text. It does not say “the spiritually poor”, but “the beggars for the Spirit”, that is, those who are in need of the Spirit. In the higher self, the beggar for the Spirit finds the Kingdoms of Heaven on earth [which he has longed for in the lower self]. The Christ Jesus also spoke of the Kingdoms of Heaven or the Kingdom of God in other places. These passages are also usually translated quite wrongly. I would like to translate them as they should be translated in terms of meaning, if we draw on everything that we can glean not from the dictionary but from the spirit and from a deeper knowledge of the subject. Jesus Christ was asked by the Pharisees when the Kingdom of God would come. He replied: “The Kingdom of God is not coming with [external] perception - and by that he means sensory perception. Nor will they say, 'Look, here it is! or 'There it is!' For behold, the Kingdom of God is among you. The Kingdom of God is all around us, just as the physical senses are. If we had no eyes, we would see no colors and no shapes. If we had no ears, we would hear no sounds. Likewise, for those whose higher, spiritual senses have been awakened, their surroundings are no longer sensual alone; they are full of spiritual beings that are around us. The spirit was taught by Christ Jesus. That is why he says: “Not with the eyes with which you [see], not with the ears with which you hear, will you perceive the Kingdom of God, but with the eyes and ears of the spirit, just as we also see the Kingdom of Devachan.

Whether we see a realm or not depends on whether we have sensory organs for it. The same realm that we call Devachan is also referred to by Christ Jesus in the Sermon on the Mount [as the heavens].

II) Blessed are the meek, for they will possess the Earth in their higher self. [Matt. 5:5]

Through the meekness of their lower self, they will generate a power in their higher self that makes this Earth their possession, that is, the power to shape the Earth in the spirit of humanity. Not through anger, not through wild passions of the lower self, but through the gentleness of the lower self, the opposite qualities are generated in the higher self, in powers that express themselves on earth in a peaceful existence, in a realm of humanity.

III) Blessed are those who mourn, for they shall be comforted in themselves.

Those who patiently bear their suffering in their lower self will see a higher self arise in the realm of heaven, in which they will find comfort. This is the significant teaching of occultism: that what is sown in the lower self is absorbed in the higher self.

IV) Blessed are those who hunger and thirst for righteousness. For they shall be satisfied in themselves.

[But there is no necessary connection here. It does not mean that the blessed who hunger and thirst for righteousness will be satisfied in themselves.

Hunger and thirst for righteousness in the lower self strengthens righteousness in the higher self.

V) Blessed are the merciful, for they shall also obtain mercy.

This means that if we understand what is meant by the expression “compassion,” we will have a sense of the harmony of humanity and radiate this harmony into the higher worlds.

VI) Blessed are the pure in heart, for they shall see God.

This is a saying that could be considered the basic tenet of all theosophy and occultism. He who is not pure of heart, who has prejudices of an intellectual or moral nature, is like one whose eye or crystal lens is penetrated by false powers. But he who has a pure heart will send forth the rays of pure hearts, and will see God.

VII) Blessed are the peacemakers, for they will be called children of God.

In the last lectures we described the exalted future of Christianity. From this it became clear that Christianity has the power of Christ for the future, that it will become ever purer and greater and nobler, and that what this Christianity will pour out on the peoples of the earth will be peace. This peace can only become God when peacefulness, arising from the lower self, reaches up. People who prepare themselves through peacefulness will ascend to the higher self and as such will be called “children of God.

VIII) Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven. [Matt. 5:10]

Persecution means refuge, that is a counterpole. If I am persecuted in the lower self today, I will find refuge in the higher self, because that is the other counterpole.

Thus, in the theosophical sense, these sublime truths are to be read. It is necessary today to emphasize this essential of the Sermon on the Mount for the reason that we live in a time when a core of humanity must again be made aware of this higher self, of this kingdom of heaven, in order to consciously strive for it. A part of humanity must become genuine, true Christians again. You know, as the misunderstood Goethe often says, selflessness is overcoming one's self. But in truth it is the unlocking of the spiritual self.

Those who have heard my Wagner lectures know what we in Theosophy call the Hebrew spirit. They will also know that from the occult point of view, from the point of view of the Secret Doctrine, this Hebrew spirit is one of the important ones. As true as this is, it is equally true that the future can only bring a spiritual humanity if the pure, free, Christian spirit is rediscovered. We need the original power, because the higher self must come from something original. Consider what has happened. Usually one does not look deeply enough at the pages of world history. It is true – because everything historical is necessary – that in the past times the wave of materialism has also risen, that the spirit has emerged, which is limited only to the external sense world. This spirit is the spirit of materialism. But this materialism has lost its significance for humanity. For the discerning, materialism today is idolatry; for the discerning, spiritualism must replace materialism.

If we look at it this way, we will see that in a sense the vessel for the spirit to be poured into it already exists. We need only consider what I have once called the “northern current” and the “southern current” in our cultural life, which go from east to west. One is the one called the Indian-Persian-Germanic cultural current. The other is the one that goes through the Chaldean, Babylonian, Egyptian and southern European Greco-Roman countries. We must distinguish between these two currents. To the occult observer they present themselves quite clearly, so that the one that comes through Spain and gave the Middle Ages their final impact must be replaced by the Sanskrit-Persian-Germanic current. The sixth sub-race will be completely dominated by the northern current. However, we can only achieve what we are supposed to achieve as self-aware beings if we consciously recognize it. The Theosophists are the least likely to say that what is to happen will happen by itself, because man must bring it about. Therefore, we must delve into the task that world history presents to us. We must recognize what is in decline and what is in the ascendant, what is in the rising of the sun.

Karma is not a fatalistic book of nature. We must recognize what it means to work towards the future in the sense of Christianity. The vessel has been handed over to us from the past.

But just as water will not become water from hydrogen and oxygen if the chemist does not mix them, [Karma will not create new Karma] if man does not act. The lower, personal self has played a major role in the materialistic epoch that has just ended. From this element, the higher self of humanity will arise and then show itself in its glory.

I said that people do not look deeply enough at contemporary history; we have forgotten how to do that because of materialism. But materialism has reached its extreme point. If you observe in the small things, you will see this. I would like to give just a few small symptoms; they are decisive for those who are able to see deeper into the interrelationships. A few hours before the lecture, when I read in a newspaper about the departure of [Hungarian] Minister Stephan [Tisza], I also read a sentence in an editorial in the “Neue Freie Presse” in Vienna that expresses a deep irony about our entire time. If it is possible that a person's thinking habits are such that he dares to write such sentences, then this person's inner life is insipid. The sentence roughly translates as: “What I have heard this man say at the time when no one could have known that his fall marked the end of a development, that is the complete seriousness of his aims.” So it is possible that the aims of a great statesman are not serious. The time has come when a person with serious aims can already be called a great man.

Materialism had to be there; it created our natural science, our entire external culture. We also want to admit that the sensual way of thinking has produced our industry and technology. But now it is time to move up again. Man must rise above the lower personality to that which is the higher self in the sense of the Sermon on the Mount. He must therefore know the connection between the lower and higher worlds. He must rise above the spirit of the fifth root race. There is also much that is impersonal in insipidity. This has also taken place in an impersonal, natural way.

It is completely foreign to a theosophist to look at things other than objectively. Therefore, what I am about to say is meant objectively. No personality is to be denigrated. These personalities are a symptom of materialism, which has actually already overcome itself.

Two people [of the Rothschild family] died recently, one shortly after the other. It would no longer be possible today for the symbol that was decisive for the Rothschild world house - it is a five-pointed star - to gain significance. This five-pointed star - what does it mean? It means that until some time before the end of the nineteenth century, this world house was active in five different places in Europe, that its spirit was active in these five places. The purely personal self was at work there, and it did much more to build up the last period than anyone who only knows history on the outside can imagine. Someone who can also say something about what is hidden behind the respectability of some banking houses knows what domination emanated from this materialistic spirit, that it weighed on our state and that our state history can no longer be understood without taking this materialistic spirit into account. Here is a significant characteristic:

Rothschild once received a visit from a statesman. He was sitting at his desk, noticed the visit, but continued writing. When this went on for some time, the statesman said, “I am Count So-and-so.” To which Rothschild replied, “Please sit down and take a chair.” The statesman was quite amazed and repeated once more: “I am Count So-and-so and I come on behalf of the king.” And to this Rothschild replied: “Please take two chairs.”

This five-leaf clover [of the Rothschilds] had become so powerful. But materialism has now become impersonal; it is more powerful than even five individual personalities are today. Even these personalities would be powerless before the impersonal corporation when it unites. The impersonal share, as it dominates the world today, is the external symbol of our world that has become entirely external. International, cosmopolitan, strong, without any individual power, is the impersonal, materialistic spirit today. Only the higher, spiritual spirit will defeat it, and this will flow from people when they have found their higher self.

If the theosophical movement does not prove to be one that educates the core of people, then

much evil could follow in its wake. The Theosophical Society has been created out of the necessity of our time, and everyone who contributes, even if only by listening to a theosophical lecture now and then, in order to imbibe the theosophical thoughts and reproduce them in the smallest of circles, truly contributes to an increase in human spirituality. Only someone who has no idea of the tasks of our time or to whom the tasks of our time are completely indifferent could pass by the theosophical spirit, by the theosophical attitude.

We must take Christianity very seriously. St. Paul was the first to use the word theosophy. He used it in our sense. What matters is to rise above the so-called spirit of liberalism, which is so widespread today and which is nothing more than the spirit of the egoism of the crowd. We must rise above it into the spirit of community born of clear, enlightened knowledge, not of mere sentiment, for that is not the genuine thing. This is how we must understand and live Theosophy. Then we will see that we see every word in a new light, in a new splendor. Do not be misled by those who speak of Theosophy as a “new Buddhism,” as if it were bringing a completely new worldview to Europe. A true theosophist will seek the truth where it is to be found at the root of a nation's culture. That is why I have tried to replace the Indian expressions with good German expressions [in my book “Theosophy”]. Many have misunderstood this. But it is not meant the way you take it. The true theosophist does not say, “I am bringing something foreign to everyone,” but rather, “Every person and every people is born of the spirit, and if we recognize the spirit, we also recognize the deepest soul of the people.”

This is how the great teachers of the world religions have worked. The Buddha did not go to India and teach his students something that was native to Europe. They all drew from the same source, the God-wisdom; but each presented the wisdom in a way that was appropriate to his people. United, the great sages are in the white brother lodge. But each speaks in the language of his people, his age and his education, so that people can understand him.

In the same way, the Christ also came among people. He did not preach a wisdom that was taken from a different substance. If we take this spirit, we will find the spiritual spirit again. We will find that it is not becoming for us to stick with the old and that we should not fall into the materialistic spirit either. We should fill ourselves with souls that are free from materialism and that lead to the higher self. Then we will feel the inner meaning of what is meant by “blessed” in the Sermon on the Mount. If we become beggars for the spirit, then we will partake in the future of the rich in heaven.