The Rudolf Steiner Archive

One has often said that the human being himself is the best and most important study of the human being, and that the human being himself is the biggest riddle of the human being. In view of certain facts, one has to emphasise that this riddle faces the human being in manifold forms. The human riddle appears as multiplied to us and looks at us from all sides. The manifold forms of the human being, the races, are certainly such a multiplication of the human riddle. Natural sciences and spiritual science have always tried to bring in light to this variety of the human existence, in these different forms of the human being. Besides, we realise plenty of questions. We have the consciousness in ourselves that in all human beings a uniform nature and being exists. However, how does this uniform nature and being behave to the manifold forms and physiognomies, which face us as races? In particular, this question approaches us if we see which different abilities the single human races possess.

Apparently, to our consideration, the one human being is on the highest cultural level, the other on the most primitive, subordinated one. All that makes it appear strange to us that the human being who has, nevertheless, a uniform nature can appear in such a different and imperfect figure. One feels it often as an injustice of nature that it condemns one to an existence in a lower human race and raises the other to an apparently perfect race. To put a new contemplation to this mystery, to lighten up this riddle, the spiritual-scientific worldview seems to be more suitable than any other is. For this spiritual-scientific worldview does not speak in the same sense of the uniform human being as the other worldviews. It has a concept of it, which is different from that of the philosophers, religions et cetera, and it speaks of a recurrence of the human soul. It says to us that the soul, which lives in the modern human individual, was already often on this earth and will still often return. If we look at the matter even closer, we see that the souls of the human beings go through the different races. Thus, the variety of the races gets sense and reason. Thus, we see how the one is not condemned to live only in a primitive race and the other to be on the developmental levels of race existence.

Each one of us goes through the most different levels of the races, and this passage just signifies a further development of the single soul. Someone who appears as a member of the European race today went through other races in former times and will go through others than ours later. The races appear to us as levels, and this variety becomes coherent and reasonable.

However, if we want to see this sense quite thoroughly, we have to investigate the developmental basis of the different races deeper. Someone who rises above the only sensuous view to the invisible, supersensible world and tries to answer this question from such realms can really get an adequate solution of the riddle.

The usual natural sciences, which have to confine themselves to the sensuous observation in this question, were only able to bring in one leading thread in these cases concerning the human types. They are able to lead us back to the imperfect levels of human existence according to the modern Darwinist point of view. They trace the human being back to the former epochs of the earth evolution. They show us how the human being experienced stages in the former times in which he satisfied his needs with simple, imperfect tools with which he could only perform small work. To even former times the natural sciences want to lead us back in which the human being developed from the animal realm. We are led to the statement that we can no longer prove the earliest developmental stages of the human being scientifically, presumably because the areas of the earth in which the human being developed at that time are covered with the floods of the ocean. The natural sciences only point to an area repeatedly. This is the area in the south of Asia, in the east of Africa and down to Australia. Ernst Haeckel supposes that an ancient, extinct continent is to be sought there and that the interstates of animal and human being developed there. He calls this continent Lemuria.

Indeed, in the same sense in which Haeckel speaks about this continent and his inhabitants, about pithecoid human beings as the ancestors of the modern human beings, spiritual science cannot speak about this matter out of its experience. I have tried to show that there are other methods and means to find out something of the prehistoric times as those are on which the natural sciences must rely, other methods than the investigation of the leftovers, which one has found in the earth. You find everything about the origin of the human being and his classification in different races that has always been taught in the so-called secret schools out of inner mystic experience in my essays From the Akasha Chronicle (CW 11). Physical records and sensuous experience cannot lead us to the times, which can really teach us the decisive of this question. The supersensible experience only can teach us this. Today, I can only give a spare concept of this supersensible experience, and only a comparison should show us where from that is taken which we want to discuss in the main.

You know that my words I speak here are carried away by the undulations, which are stimulated in the air. The oscillatory air brings my words through your organ of hearing into your soul. While I am speaking here, this whole airspace is filled with sound waves. Imagine that these sound waves could be fixed, one could get an imprint with any means at every moment of that which is spoken here. Then you would have a recording of everything that is spoken here. Just as the word that I speak here makes an imprint on the medium around us also the other expressions of the human nature do, indeed, not on the air, which is somewhat coarse in relation to many other and subtler substances, because there are subtler substances than the air is. I point only to the ether, although our consideration deals nothing with it. However, I mean, actually, the finest matter, the akashic matter in which not only the spoken words imprint themselves, but all thoughts, feelings and will impulses of the human being.

This akasha matter with its imprints really forms a large phonograph. While these sound waves pass here in the air perpetually, last only as long as the sound is heard, the imprints that the human achievements up to the thoughts cause in this so-called akasha matter always persist. Somebody who is able to develop so far to read in this akasha matter can read the recordings, which have been put down since primeval times. From this chronicle, from the higher spiritual experiences the information comes which spiritual science announces about the human development through the different races. We are led back not only to the human beings who the natural sciences and archaeology register investigating the leftovers of human beings who had primitive tools and weapons in the caves of France or anywhere. These human beings had low receding foreheads and were backward in their intellectual development compared to the modern civilised human beings.

These researches do not lead us back to those forms of humanity that the spiritual-scientific worldview teaches us, even if the modern naturalists think that they lead us back ten to fifteen millennia, maybe even farther. All those human forms and racial forms that the naturalist can find in the earth point again back to quite differently formed human physiognomies, to races which have lived on another earth area, on Atlantis which extended between Europe, Africa and America. The idea is also no longer strange to the natural sciences that the Atlantic was once land. The resemblance of the fauna, of the animal realm and the various soil formations, also some relationships of languages, all these matters point the naturalist to the fact that we deal with a big earth subsidence, with a flood of a large land domain that took place in very early times of our development. Plato tells about an island Poseidonis which is still stated by him as an island in the ocean, it was the last rest of the past world. The spiritual-scientific view teaches us that, too.

If we go back to the inhabitants who lived in Atlantis, then something appears to us that is different from today. We get to know a race in which the most significant abilities, which make the modern civilised human being a civilised human being, did not yet exist. The Atlantean race did not yet have these abilities, the ability of combining, of counting, of logical thinking. These human beings had memory and language at that time. That had only developed in them. However, in return, they had other abilities. A progress of the human abilities takes only place if certain so-called higher levels of the human existence are purchased with the disappearance of former levels of development. Exactly the same way as the human being has a very low ability of smelling compared to certain animals, whereas the animals have less developed higher senses, the brain in particular, however, they bring the lower abilities to perfection. It is the same here on these higher levels of humanity.

The Atlantean had an almost omniscient memory. His knowledge was generally based on his memory. He did not know what we call law or rule. He did not calculate in such a way that he knew a multiplication table; indeed, he did not know this. His memory was the basis for his whole thinking. He knew if he had piled up twice five beans that this was a small heap of so and so many. He did not count, but he kept it in his memory. His language was also different from ours. I will come back to this phenomenon in the course of this talk. Because the Atlantean had developed these abilities only, a certain clairvoyant talent belonged to him inevitably which withdrew when our day consciousness, our reason, our mathematical, logical consciousness, our cultural consciousness developed. The Atlantean was able to quite different sense to work on the growth of plants out of his nature using the special magic willpower. Without sensuous mediation, the Atlantean was able to carry out certain magic effects. All that also was connected with a completely different body structure, above all with a receding forehead and with a defective formation of the forebrain. On the other side, other parts of the brain were unlike those of the modern civilised human being. This enabled him to use his big abilities of memory.

If we observe such an Atlantean according to the recordings of the Akasha Chronicle, we find that at the same time the brightness of our present consciousness was not yet achieved. It was a dream consciousness. It was brighter than this, but it did not yet have that bright clarity of the intellect, which our modern consciousness has. It was more a brooding and dreaming one. What worked with him was also not in such a way that he could regard himself as the master of that which he caused, but it was in such a way that everything that was in him was like a kind of inspiration. He felt to be connected with other forces, like with a spirit flowing through him. The spirit was something concrete to him, it was that which was in the wind, in the clouds and which grew up in the plants. The spirit was something that one could feel if one moved the hands through the air, if the trees rustled. This was the language of nature. The independence of the Atlantean was also not as great as that of the modern human beings.

If we look back farther, we come to the ancestors of this population, to those human beings who lived on a part of the world, which the natural sciences know as well as spiritual science: on Lemuria, the land between Asia, Australia, and Africa. However, spiritual science has to portray the appearance and figure of those human beings quite different from the naturalists. The portrayal of the figure of these human beings, which the spiritual researcher gives, is not so different from that which the naturalist supposes. However, it is spiritually completely different. The Lemurian was much more clairvoyant than the Atlantean. He had a gigantic willpower; he was a human being with whom language and memory were not yet developed. The language began only in the later Lemuria. However, the Lemurian could make the plants grow, he could command the wind, he could take natural forces out of the earth like with magic, briefly, what the Lemurian was able to do borders on the miraculous compared with the modern ideas. However, all that was in a vague consciousness, in a deeper dream sleep than it existed with the Atlantean. Completely conducted by higher influence, by higher spiritual beings, this Lemurian was a dependent creature in the hands of higher forces, which gave him the impulses of his intentions, of his actions.

With it, we have three successive developmental forms of our race. This Lemurian developed out of the not yet human companion of the ichthyosaurs, plesiosaurs, et cetera. These fabulous animals were there still before our mammals and perished because of big physical revolutions in these continents. The volcanic formations that stand out of the ocean are the remains of that old Lemurian age. In addition, those primitive constructions of gigantic size and strange form, as they are found on the Easter Island, are remains of the cyclopean constructions, extend into our time like monuments of those human beings whose soul life was completely different from ours.

Only with a few words, I would like to point to the relation between the human being and the different animal forms. The modern naturalist, accustomed to materialistic ideas, supposes that the human being developed from lower animal forms. The spiritual researcher is not able to do this. He supposes that the spiritual led the way of the material that the primal ground of the outside, of the material is founded in the spiritual that the external human body of the human being is an expression of the human soul. What the spiritual researcher describes as an astral body developed much earlier than the physical body of the human being. This astral body experienced a compression and it forms the etheric body this way, and only the compression of this etheric body forms the physical body.

The denser condition evolved only later. The thinner one, the astral one in particular, existed in much earlier times. Thus, spiritual science shows us that a being did not originate from an accidental agglomeration of physical matter, which has such impulses, passions, and instincts as the human being, but that these impulses and passions are the origin of the encasing matter. The passion did not create this matter, but the former passions created the forms of the physiognomy. Thus, the human being goes through a process of compression. Indeed, if we go back to the Lemurians, we see that their bodies become thinner and thinner, until we come back to human beings whose physical matter is very similar to the gelatinous matter of certain present animals. If we went back even farther, we would find ancient human ancestors, formed in a matter, which one cannot see with the usual physical eyes: the etheric human being. However, I do not want to go back to this very ancient time.

We want to begin our considerations with those human beings who start appearing in such a carnal cover as the present human being carries it, although the covers of the human beings who inhabited Lemuria and Atlantis were completely different from the construction of our muscles and skeletons. All that was much softer, more pliable, and flexible, and complied with the requirements of those vague, dreamlike soul forces I have described to you. Just by the fact that the physical matter of the human being becomes denser and denser; the pole of the physical matter is created on the other side, which is the tool of intelligence. With the creation of the brain, a compression of the remaining human organs took place at the same time.

Thus, the brain becomes the tool of the intellect, of the mind. If we summarise these three stages, we have them in the civilised human being. First, we have the Lemurian human being, his consciousness is trance-like, then we have the Atlantean human being who develops memory and language and then we have the actual civilised human being, the human being of our time.

If we consider the modern human beings, they developed from these former stages of existence. The primitive stage does not disappear at once when the higher one appears. It survives for the time being and changes in manifold ways. So that we can say: a part of the former Atlantean population migrated from Atlantis to Europe and farther to Asia and established colonies, a part stayed behind, so that we have the most manifold stages side by side. Every progressive part leaves behind as it were the stages of development like memories. That also applies to the human being in a similar way. He developed the most different forms of the animals from himself. Just as humanity leaves lower races behind, the human being leaves certain animal forms behind on even former stages which are like externally preserved memories of his former existence. Looking at the animals, we can say that they show the stages of our own development, from the lower animal form up to the forms of our race. However, our own forms did not look like that which stayed behind. At that time, the conditions were still different.

One normally does not imagine at all how infinitely big the changes were which took place on the earth. In the old Atlantis was no distribution of rain and sunshine, air and water as today. There was another air saturated with water. There was not yet rain at that time. Myths and legends hold on these things vividly. Hence, the Nordic legends also speak of “Niflheim,” “nebulous home.” A real fact forms the basis of that. The forms of our ancestors were different from ours, and those human beings whom they left behind got to conditions, which they did not stand. Hence, they had to develop to lower stages, they became decadent, and they degenerated.

The physical conditions of our present earth make it possible that the mind develops with a certain level of the beings. If the earth had not developed from the completely different conditions of rain and sunshine to our advantage, the human being would never have been able to develop to the stage on which we are today. We see that only the progressive race is able to develop suitably. However, what maintains the former form and is as a reminiscent sign of it, becomes degenerate because it does not comply with the later conditions. If we go back to the former times, we understand that that which we were once was completely different from the present animals. These changed because of the completely changed conditions. We also have to regard the subordinated races as stages of former human existence that were adapted, actually, to other earthly conditions according to their nature.

The matter becomes much more understandable, if we look into it that way. Then we understand that the Indian population of America, which appears to us so mysterious with its social structures and peculiar instincts must be completely different. The African race, the Ethiopian one, the black race is different in another way. There are the instincts that tie in with the lower human. We find a certain dreamlike element with the Malayans. Within the Mongolian population those qualities exist which are based on a special energy of the blood. There are also certain mental qualities, which developed quite typically. Hence, the Mongolian race always refuses to accept a pantheistic view. Its religion is a belief in demons, a cult of the dead. The population, which one calls the Caucasian race, constitutes the real civilised race, which is appointed to develop the logical thinking, to create tools for the work on nature using the mere reason of the human being who can no longer use the magic forces but has to rely on the mechanical. Everything that the human being had in the times of the old Atlantis in this way got lost, and, therefore, he manufactured tools because he could no longer work as he worked once; hence, he required tools for the mechanical effect.

The physical research tried in manifold ways to divide the different races. It tried to divide them according to the shaping of the skull in those, which have a narrow and backwards long skull, in those, which have a short and broad skull, and in those, which are between the both. One divided the human beings also according to their skin colour, into black ones: Black, Ethiopians; in yellow-brown: the Malayans and Mongols, and in white ones, the Caucasians. This division is done more according to external signs and gives certain differences, however, is not exhaustive. In the newer time, one has taken the language as a basis. However, if you consider the past spiritual-scientifically, you get quite different views. You find that our white civilised humanity originated from the fact that certain parts separated themselves from the Atlanteans and developed higher under other climatic conditions. Certain parts of the Atlantean population stayed behind just on the former stages, so that we have to observe remains of the different Atlantean races in the population of Asia and America. However, they have changed; they differ from the original Atlantean population.

We distinguish seven human sub-races within the Atlantean population. Five of these seven sub-races are in an ascending development. I only want to mention here that the Chinese are descendants of the fourth sub-race of the Atlantean population, and that the Mongolians are descendants of the seventh sub-race of this Atlantean population. Memory and language gradually developed. Only with the third sub-race, with the Primal Toltecs, language appeared clearly. There also appears a culture supported on memory. The fifth sub-race which we call the primal Semites and which had established its main residence in Ireland was the first germ of our present Caucasian or—as spiritual science also calls it—Aryan human race.

A part of this sub-race—it was very unlike the modern Jewish population but was still called Semitic rightly because of certain processes—moved to Asia and developed the intellectual culture which spread then over Europe, southern Asia and over the population of northern Africa. On the other side, around this centre is a belt of human population that had manifold remains in its character from inhabitants of former times, remains of the Atlanteans. All these inhabitants left behind descendants, and thus we can imagine that the train, of which I have just spoken surged to Asia, collided there with a population that was left from Atlantis and maybe from Lemuria, and formed the Malayan races then. With them, one can perceive a drowsy being and a prematurity concerning passions and sexuality. In such a way, the Indian-Aryan race developed from a choice branch of the Atlantean population, with mixing in of remains of the old population. It connected a certain dreamlike, clairvoyant being with a peculiar intellectual worldview. Perhaps, in no other worldview the clairvoyant view of deeper forces of nature and a system of thinking with such an architectural unity and pervasive astuteness were connected with each other. We find other new populations of quite different forms in the direction to the Middle East.

Moreover, another train of Atlanteans went to America—the spiritual-scientific worldview can prove this. There were rests of Lemurians and of Atlanteans who intermingled in many respects. This Indian population faces the European immigrants later. There two very different human developments collided. What lived in the ancient times, a completely different soul element, something clairvoyant, something of the spirit flowing through the whole world still lived in this Indian population. A speech is preserved to us that an Indian chief held at a clash of Indians and Europeans. He condemned the breach of promise by the Europeans. One had promised to the Indian population, after one had taken their residences from them, to give them other residences. He possibly said the following, oh you pale-faces, you do not understand what the Great Spirit teaches us. This comes from the fact that you pale-faces read everything that the gods say from books that the letters in your books tell you what is true. You promised us that you give us land again, but you have not kept your promise because your god does not teach you the truth and keeping your word. We know a god who speaks to us in the clouds, in the waves, in the rustling leaves, in flash and thunder. The god of the red man keeps his word. The god knows that he has to be loyal to the tribe.—This was a great speech. The Great Spirit was a rest of a human view that originated from a dreamlike consciousness, from inspirations of higher forces. Hence, at the same time it was closer to the divine, the springs of the divine.

The languages teach us something similar. If we compare the different human races, we find a quite different structure in the languages of this external belt of peoples. We find the old Atlantean structure in the Mongolian languages, and we find something of Atlantean origin expressed in the structure of certain African languages. They emphasise the nouns, and they express by prefixes what we express by inflexions. We learn from that that they originated from an excellently working memory. The Mongolian languages show that they originated at a time in which memory did no longer function in such a way, as it was the case once. There the verbs are more developed which already tend to the reason. The Atlantean did not at all talk, actually, from memory. Everything was present to him. Not before one starts forgetting, the verb forms in the language. I would like to say that a magnificent monument of the middle of the Atlantean culture has remained, and this is the Chinese language. This language has something purely composing and at the same time something original where in the sounds even something inside, mental and a certain relation to the outside world is expressed. If we studied certain parts of the population in the connection with it, we could understand this completely.

We can understand our race if we pursue it in two currents, which we can clearly, prove. There we have that current at first, which moves from the west, maybe from England to Asia. It probably gave cause for the Indian, the Near Eastern-Semitic, for the Indo-African-Semitic races as well as for the Arabian-Chaldean race. Then, however, we must imagine another current that did not progress so far which came maybe only to Ireland or Holland, or also to the area that the ancestors of the ancient Persians inhabited. There we have a belt of related population through the area of the Persians via the Black Sea to Europe.

Thus, we can verify two zones of human population. One extends from India over here and encloses the southern peninsulas of Europe; the other encloses the zones located to the north with different gradations. There we have the Aryan one and the different Semitic gradations in Asia and Africa; then in Greece and Italy the Greek-Latin population. However, we have to imagine them also in such a way that it originated from the mixture with the northern belt which also encloses the Persian population and everything that developed, like from undergrounds, the Slavic and the Germanic populations in the west, and that which provides the basis more or less of all, the ancient Celtic population. We can imagine that we had an ancient Celtic population in the west of Europe. This part of the current of peoples lies farthest to the west, while the Persian population is that part which went the farthest to the east. The Slavic and the Germanic peoples stand between; intermingled with the southern belt, these established the Greek-Latin race. You can prove it in the languages that a relationship of the population exists, which expresses itself the strongest in the deep relationship of the languages in the northern belt.

There we have languages that are completely different from that which constitutes the character of the Semitic-Egyptian culture. The structure of the Semitic-Egyptian languages express what developed in the fifth sub-race of Atlantis as a Primal Semitic culture. It is characterised by the first lighting up of the intellect in the human development. Here logic and intellect developed first. The former dreamlike clairvoyant element intermingled in the most different way, and the different religions formed. However, the Semitic language does not have an atomistic character like the Chinese one, but an analytic character. On the other hand, the Caucasian languages have a synthetic character.

We distinguish five human races. I leave it undecided whether the word is used rightly or wrongly. The ancient Indo-Aryans with their marvellous visionary thinking established the first culture. This culture preceded the Vedic culture. That is why there are no recordings of it. What you read in the Vedas is only an echo of the ancient visionary Indian culture. Then the ancient Persian culture comes as the second race, that population which preferably applies the intelligence to the external work. The ancient Indian culture has something unworldly. In these northern regions, we find human beings who enclose the world who want to conquer the world who use tools and the like. Hence, we see in this culture how there the consciousness develops that humanity has to achieve something that there is good and bad. Here Ormuzd and Ahriman confront themselves. Then we come to the Near East. There develops another race. What expresses itself in the structure of the Semitic language is the combinatorial, the mathematical, and the logical-conceptual aspect. This faces us in the architecture of Egypt; this is expressed in the pyramids and in the great thought structures, then in the marvellous science, in the astrological form of astronomy.

We have three sub-races now. We come now to Europe to the southern peninsulas. There we find that which flows from the north and expresses itself in old cultural peoples. We find that something develops that looks for the inner life. While the Egyptian builds up externally, with internal symbolism, the Greek starts erecting monuments and cultivating sculpture stimulated by the mystery dramas. However, the most significant action within this fourth sub-race or culture epoch is the rise of Christianity. The southern peoples are not able to understand this Christianity in its peculiar figure. In Greece, it is Grecized, in Rome it is Romanised and becomes state church. This happened while the fifth sub-race approached gradually in the Middle Ages. This is our own sub-race. It had the task to bring the culture down to the physical plane. This indicates that sense and reason is in the succession of races.

Still in another sense, sense and reason are in this racial development. The human being consists of three members according to his lower nature: of physical body, etheric body, and astral body. The physical body is that which we see with eyes, can touch with hands. The astral body is the bearer of our desires, passions, and instincts, of our emotions, affects, of rage and hatred. The etheric body is the bearer of the vital forces. The human ego lives in them. This expresses itself differently.

I immediately want to begin with the way in which it expresses itself in our present cultural epoch. It has developed the physical body most remarkably, elaborated it most marvellously. The body, the brain became the tool of the intellectual life and thinking. Gradually the body had to be conquered. If you were able to look back, you would see that during the Lemurian age the body looks like an awkward huge thing. The astral body is not yet able to move the limbs. The ancestors of the Lemurian age were clumsy. You see this still echoing in the Native American population. On one side, the instincts still fight because the human beings do not yet have the consciousness to penetrate themselves from the inside, they work on the body from the outside, they tattoo it because it does not yet appear finished to them. If we go up to the other races, we see the human being conquering the etheric body. The functions of life and nutrition developed, so that the human being becomes a conscious and autonomous being from an unaware one.

The human being gradually starts the campaign of conquest through his own being. The Lemurians conquered the astral body, the Atlanteans the life body, and our present humanity conquers the physical body. The conquest of the spiritual-mental forces follows, which is the task of our time. Thus, the racial development gets an even higher sense and we understand that it is a training of the developing human mind. We look back to areas where the human being is structured quite differently. Our souls embodied themselves at that time and got to know the phenomena of the external world. Later they returned to the earth in another race and learnt to look into the world in another way. Moreover, it goes on that way. The human being goes through race by race. Those who are young souls reincarnate in those races that remained on their former level.

Thus, that which lives as race and souls round us fits into each other organically and mentally. Everything gets a sense, becomes transparent, and becomes explicable. We approach the solution of these riddles more and more and we can understand that we have to go through other epochs in the future that we have to go other ways than the race made them. We must be clear in our mind that mental and racial developments are different. Within the Atlantean race our own souls lived which developed then upwards to a superior human race. This gives us a picture of the human development up to our time.

Hence, we also understand the principle to found the core of a general brotherhood without taking into consideration race, colour, social rank et cetera. I shall explain this thought in particular. I wanted to show today only how in the different figures the same being exists, namely in a much more correct sense than the natural sciences teach it. Our soul steps from stage to stage, that is, from race to race, and we get to know the significance of humanity if we look at these races. We learn to understand one thing more and more, namely how deep and true the saying is, “Somebody was successful, and he lifted the veil of the goddess of Sais. However, what did he see? He saw—miracle of miracles—himself!” We see ourselves everywhere and in the manifold figures.—This is self-knowledge! The great saying in the temple of the Greek school of wisdom comes true: human being, recognise yourself.

If anybody reads a popular book, about astronomy, for example, then probably above all because he wants to inform himself about the mysterious facts of the universe. He finds his satisfaction, perhaps in such a book if the information makes sense to his reason, sensation, and feeling. He also tries perhaps to penetrate into the matters as far as it is possible to convince himself of such truth, such knowledge, visiting popular talks in which one makes experiments or observatories, laboratories et cetera. However, in any case, one fact remains in force. The human being who reads such things has to assume that still other human beings exist who have these abilities with particular research methods, with particular scientific and technical schooling.

Who reads Haeckel's Natural Creation History may possibly say to himself, yes, this makes sense to my intellect, to my reason and to my feeling.—However, he also becomes aware of the fact that it requires a lot of work to ascertain these facts only. Then maybe he assumes that there is a little group of human beings which deals with the finding of such facts. In quite a similar way, a big part of humanity probably behaves towards other writings which want to bring facts of another field home to the human being, namely towards the so-called religious scriptures.

It is no other relation than that I have just described. Also towards the religious scriptures, the human being asks himself at first, does this speak convincingly to my sensation, emotions, and reason?—Also here, he assumes or assumed in past times at least just as for the external, sensuous facts, which we possibly get to know from the Natural Creation History by Haeckel or from popular representations of astronomy, who know the methods, have the key to ascertain these facts. Thus, the human being also assumed concerning the religious documents that there are single human beings who are able not only to read this truth but also to ascertain it. He assumed that there are single human beings who have the key of them and know methods how one can convince oneself of them directly. Briefly, one has to demand from the religious scriptures, as from any other representation of facts that they come from knowledge, from immediate experience.

The human being assumes that there are single people who ascertain the described sensuous facts using telescopes, microscopes, biological and other methods of investigation. Concerning the communications that are included in the religious documents we must also assume that there are human beings who know the methods to penetrate by the experience into the field, which is described in the religious scriptures. Just as in the Natural Creation History the field of the sensuous facts and in the popular talks the field and the facts of astronomy are portrayed, the field of the supersensible, the invisible, the spiritual is portrayed in the religious scriptures. If we who do not research have to offer the same trust, the same confidence to the religious scriptures, we must assume also that there are single persons in the world who made it their particular task to collect experiences in the world of the supersensible, which forms as spiritual causes the basis of the sensuous world. The human being is not allowed to behave differently towards the representation of a natural creation history and the representation of a supersensible creation history.

Not the behaviour of the human beings towards these matters is different, only the fields are different about which the concerning writings tell. With it, one says that there must be knowing people who are able to ascertain the facts in the religious scriptures. Indeed, up to a certain degree this consciousness has got lost just in our time. Just as it would be of little use if anybody were not able to assume that researchers exist behind the popular scientific representations, also it would not make much sense basically if we did not assume that researchers are behind the statements of the religious scriptures. It is the task of theosophy or spiritual science today to renew and animate the consciousness that there is also a research in the supersensible fields. Spiritual science wants nothing else than to evoke the consciousness in the larger circles again that it is in such a way as I have said it now.

One often translates the word theosophy saying that theosophy is knowledge, wisdom of God. This translation is not right; at least it does not describe what theosophy wants. Knowledge of God is something that the theosophist has in mind as an inkling at first, as something that signifies the last purpose of all knowledge. As little as we already have awareness of all means and abilities of knowledge, just as little as we are allowed to say that we can have a comprehensive or final knowledge of the divine primal ground of the universe today. Humanity develops, advances, also its abilities of knowledge. Perhaps, even the most advanced people cannot form an idea of the insights into the mysterious worlds of existence the human being can get on this way. We have to absolutely realise that European civilised human beings have another concept of divinity than, for example, the so-called savages of Africa or the barbarians who invaded the Roman empire from the north at the beginning of the Middle Ages.

We have to assume that a usual educated person also has another idea of the divine being than Goethe had. Thus, we can also imagine that the human being advances further, that abilities develop in him compared with which Goethe's intuitive and imaginative strength was undeveloped. There we can have an inkling how much more elated and more magnificent the concept of God of those human beings will be than ours are. We can say that we exist, work, and live in Him; however, the knowledge of Him can never be completed. Therefore, theosophy does not think that it wants to be knowledge of God. Theosophy is that knowledge, namely, which attains the deepest, innermost being of the human being, in contrast to the usual, everyday knowledge that acquires the external, sensuous, transient nature of the human being.

Let us realise once: we see colours, light, we hear tones, smell and taste, seize objects, feel heat, cold, and so on, everything with the help of our outer senses. We can also imagine that for anybody who has no ear no sounding world, but a dumb world is around him, for anybody who has no eyes no luminous, no colourful world but a dark one exists. All that is only a summary of that which the human being can perceive with the senses. However, the senses consist of material forces that are handed over to the earth again. What we perceive with them is also something transient. With it, we have realised the transient human being. The physicist shows us that a time comes when the earth is dispersed in countless atoms in which it does no longer exist. Then also no colours, lights, tones, the present forms of minerals, plants and animals exist, the human form itself does no longer exist.

Thus, we have characterised the extent of the transient in the human being. What this transient human being recognises is everyday science, is our official science. With it, I say nothing against this official science. However, this whole science is nothing else than preoccupation with transient matters. However, there is still another possibility to look at the world, namely with those abilities in the human being which are imperishable. The human being bears an imperishable core in himself.

The human being bears an imperishable core that we find in ourselves by introspection, by self-observation to a new existence in the times when the earth is dispersed. He carries this imperishable core to other worlds, and carries that which he recognised as the fruit of this life on earth to another world. What the divine core recognises is the content of spiritual science. Theosophy is not knowledge of other matters of the human being but knowledge of the other part of the human being. Hence, theosophy or spiritual science does not come from such people who want to rise with the usual reason, with the usual senses to a consideration of the spiritual from the sensuous, but from such people who have woken the abilities slumbering in the human being and are thereby able to investigate the supersensible, the imperishable. The usual science considers plants, animals, and human beings according to their usual qualities as they present themselves to the senses. In addition, the spiritual research looks only at that which surrounds us in the world. However, it looks at it with other forces and other abilities and, hence, gets to know the everlasting and imperishable qualities of the things. This is theosophy.

Such researchers who have woken such abilities in themselves are able to ascertain the supersensible facts independently which the confessions communicate. As well as the naturalists ascertain in the laboratory and on the observatory using the strength of the senses and their instruments what you can then read in the popular books, the researchers of the supersensible ascertain by their own experience what was communicated to humanity in the religious documents. In the same sense as we speak of the scientific laboratories and astronomical observatories as research sites, in the same sense we speak of spiritual research sites. We call this spiritual research site—the term does not matter—the Lodge of the Masters of Wisdom.

Because all wisdom must be based on a common origin, because all those who are in a spiritual relationship to these teachers are penetrated and irradiated by that wisdom, all researches also go back to the spiritual primary source. They go back, to the big brotherhood of the most advanced sages who have recognised what those religious documents announced from own observation by the means of spiritual research. You may call this basis of all religions the “spiritual laboratory of humanity,” or the “great White Lodge,” it is the same. Now we know what it means. As any popular book goes back to something that has really been investigated anywhere, each of the great religions goes back to that which was investigated in the spiritual sense in this laboratory of the white brotherhood of humanity. Those who founded the religions were great, excellent individualities who experienced the lessons and instructions of that brotherhood in this big spiritual laboratory. They were introduced into the spiritual life, which forms the basis of all phenomena, and were then sent from there to the various peoples to speak to them in their language and according to their characters.

One taught a uniform ground of knowledge, an ancient truth in that spiritual laboratory, and it is possible that those who advance further by internal development learn the methods of research and can use them as Haeckel and other naturalists used the sensuous methods. It is possible that these find access to the researchers of the spiritual laboratory, that they get to know from which central site the great sages came who went to the south and the west, and brought the great messages to humanity. It is possible that they find the way to those from whom they can learn how all that has come about.

The ancient religious teachers were sent out from the same site, the great founders of a religion who brought the first messages to India the echo of which the European researchers admired so much when they faced the wisdom, which is contained in the old Brahmanism. The same site of wisdom sent out the various Buddhas who brought their messages to the single members of the Asian religions. It sent out the Egyptian Hermes, too, who founded that marvellous religion about which anybody said to Solon (~640-~560 B.C., Athenian statesman, lawmaker and poet): what you know is like the knowledge of children compared with the wisdom of our initiates.

Pythagoras (~570-~495 B.C., philosopher, and mathematician) came out of it, the great teacher of the Greek people. That man came out of it who illuminates the future, whose religion becomes more and more comprehensive and spiritual, Jesus himself. There we have the spiritual connection, and we see how the different religions point back to the central site where the loftiest human wisdom is cultivated. Who looks at the different religions can convince himself that their qualities point to such a central site. Our materialistic cultural researchers have also often recognised resemblances of the different confessions. Zarathustrism, the ancient Indian culture, Buddhism, even the religion that lived in the old America contain all components in which marvellous accordance exists. However, one has believed that this accordance comes from external reasons. One has not penetrated deeply enough because one had lost the key of it. Who gets involved, however, really in the core of truth of the religions can obtain the conviction concerning the religions that the accordance cannot come from the outside, but that it arises from a common core of wisdom, and that they were differently organised considering the single peoples and the different epochs.

If we look at Asia, we still find the remnants of an ancient religion at first, which one cannot understand, actually, as religion in the modern sense. We find this religion in the strange culture of the Chinese. I do not speak about the religion of Confucius, not about that which spread as Buddhism in India and China, but I would like to speak of the remains of the ancient Chinese religion, of Taoism. This religion points the human being to Tao.

One translates Tao as the way or the goal, the destination. However, one gets no clear idea of the being of this religion if one simply sticks to this translation. For a big part of humanity, Tao expresses and already expressed the highest to which the human beings could look up. They thought that the world, the whole humanity would attain it once, the loftiest that the human being bears in himself as a seed and that develops once as a ripe flower from the innermost human nature. Tao signifies a deep, concealed soul ground and an elated future at the same time. Somebody who knows what it concerns not only pronounces it but also thinks of it with shy reverence. Taoism is based on the principle of development. It says, what is around me today is a stage, which will be overcome. I must be clear in my mind that this development in which I am has an aim that I develop to an elated aim and that a force lives in me that urges me to arrive at this destination Tao.

If I feel this big strength in myself and if I feel that with me all beings strive for this goal, then this strength is to me the steering force which blows from the wind against me, which sounds towards me from the stone, which shines towards me from the flash, which sounds towards me from the thunder. It appears in the plant as force of growth, in the animal as sensation and perception. This force produces form by form repeatedly up to that elated goal by which I recognise myself as one with the whole nature, which streams into me and streams from me with every breath, which is the symbol of the loftiest developing spirit that I feel as life. I feel this force as Tao.—One did not speak in this religion of a transcendent god at all, one did not speak about anything that is beyond the world, but of something that gives strength to the progress of humanity.

The human being felt Tao intensely when he was still connected with the divine original source, in particular in the Atlantean age. Our ancestors still had no such advanced reason, no such intelligence like the modern humanity. In return, however, they had a more dreamlike consciousness, an instinctively ascending imagination and their life of thought was in such a way that they were almost innumerate. Imagine the dream life, but increased, so that it makes sense and is not chaotic, and imagine a humanity from whose souls such pictures arise that announce the sensations which are in the own soul, which echo everything that is external round us. One has to imagine the soul world of these prehistoric human beings quite unlike ours. The human being today strives for forming thoughts and images of the environment as exactly as possible. However, the prehistoric human being formed symbolic images, which appeared in him full of life.

If you face a person today, you try above all to form an idea of him whether he is a good or a bad, a clever or a silly person, and you try to get an idea very soberly which corresponds to the external human being. This has never been the case with the prehistoric Atlantean. A picture arose in him, not a rational concept. If he faced a bad human being, a picture arose in him, which was vague and obscure. However, this perception did not become a concept. Nevertheless, he acted on this picture. If he had a bright, beautiful picture before himself, which appeared dreamlike in his soul, then he knew that he could trust in such a being. He got fear of a picture if it arose in black, red, or brown colours in him. He did not yet grasp realities with reason and intellect, but they appeared as inspirations. He felt as if the divinity working in these pictures was also in him. He spoke of the divinity, which announced itself in the blowing of the wind, in the whispering of the woods and in the pictures of his soul life if he felt the urge to look up to an elated human future. He called this Tao.

The present human being who replaced this ancient humanity relates to the spiritual powers differently. He has lost the strength of the immediate beholding, which was more vague and twilighted than ours in certain respects. He has attained the developmental stage of the intellectual and rational ideation, which is higher in certain respects, however, also lower in certain respects. The modern human being thereby outranks the prehistoric human being because he owns a sharp, pervasive intellect; but he is no longer feeling the lively connection with the divine Tao forces of the world. That is why he has the world as it reveals itself in his soul, and on the other side his intelligence. The Atlantean felt the pictures living in him. The modern human being hears and sees the external world. These two things, outside and inside, are opposing each other, and he is no longer feeling the connection of both.

This is the great sense of the human development. Since the land masses have risen again, after the floods of the oceans had flooded the continents, since that time humanity longs for finding the connection of inner soul life and external sensuous world again. That is why the word religare (Latin)—religion is justified. It means nothing else than to combine again what was connected once and is separated now, the world and the ego. The different forms of the confessions are nothing else than the means, than the ways taught by the great sages to find this connection again. Therefore, they are formed so differently to become understandable in this or that form to the human beings of any cultural level.

The ancient Indian had an excessively growing plant world around himself, which made him dreamy in his soul and did not make it necessary to produce external tools and external culture. He had to get religion in another form than the modern human being. If the human being lives quietly, other images appear in his soul, than if he works with coarse tools and must be technically active. The external nature is different in the different areas of the earth, and the inner soul life of the human beings is different, too. Because the connection should be sought by the different religions, it is only a matter of course that the masters had to determine the way of finding the connection differently for different peoples and different times.

The first way to determine this connection, to look for the ancient Tao of Atlantis, is the religion of the ancient India. This received the instructions of the holy Rishis, great initiates in ancient times whose elated teachings still go on sounding in the marvellous Vedic poems and in the Vedanta philosophy of the ancient Brahmans, which extends to the loftiest levels of human understanding. It was announced to humanity in broad outlines there that there is something that as a uniform world ground serves everything as a base. One called it Brahman, Parabrahman, Bhagavad and so forth.

What we find in the Vedas, which are only an echo of the original old teachings, shows us how great and stupendous and, at the same time, how sublime the concepts were by which that subtle spirituality attempted to reach the divine original source of being. One could circumscribe it as follows: once the spiritual hosts assembled round the original being and asked it who it was, and it said, I am not that who I am if I am able to define myself by anything other than by myself. If you define a thing, you look for a higher concept. You define the single animal beings, the lion, the eagle, the dog, the wolf, while you change over to the superior concepts of the cat species, the dog species, the bird species et cetera. You define the single winds, while you change over to the general concept of wind. Thus, anything in the world has its name that indicates what stands above it. I, however—the Brahman said to the spirit hosts—I have no name which stands above me. I am the I-am.

From this original source, the human being started; he shall come to it again. There was also development in the ancient India. Development was the magic word by which the human being felt his destination. There must have been anything, as the confession says, that leads to the point on which the human being stands today. Once there must have been a longing that leads him from the divine origin down into this world, to the necessary stage on which we stand today. As true and inevitable as it was that there was such a yearning and desire which leads into the world, as true it is that there must be a force that leads the human being again out of it, so that he brings the fruits of this world back again to the divine original source. This force is the overcoming of the desire by the divine desires, the purification of the destinations by the divine destination.

Now it was something else that was felt as a religion than in the ancient times of which we have spoken. Now, it was no longer the god who revealed himself to the inside, now it was the god revealing himself from the outside, because the human being had to create an abyss between himself and the outside world. The word obviously replaces the immediate life and the sheer strength, and Veda means nothing else than “word.” By this word, advanced, wise human beings announced the origin and destination of the human being, which forms the basis of the universe. One had another idea of this word in ancient times than today if one speaks of the word.

I would like to try to give you an idea of that which one felt speaking of the Veda, of the Logos, and later of the Word. The human being gives names to the things. He says, this is this and that is that. However, if his mouth names the things, it is no arbitrariness, but these are the same names, which once the divine original soul of humanity pronounced from itself and thereby created the things. The human being sees the things and pronounces the names afterwards. However, once the original soul spoke the names first and according to the word, the things formed. This is why there an original soul was in the ancient times, which expressed the words of creation. The words became things and the human soul afterwards found the words out of the things, which the god had put into them.

It revived the sleeping words out of the things. The human being behaved to the divinity this way where one had religious sensation, the sensation towards the word, which lived with the ancient Indians really. Therefore, the opinion combined with the word that there are human beings who are able to look deeper into nature and the being of the world, who are able to directly echo in their words and announce what once the divinity breathed out of itself into the world. One perceived such human beings as initiates. The ancient Indian considered his Rishis not as usual human beings, but as such beings who had reached the level of immortality already in the physical body and live not in the sensory world, but with their souls in the higher heavenly world and have contact with the gods, with the spiritual beings who form the basis of the world. While one looked up at the human beings who had developed the Tao in themselves in this way, one was aware that every human being would also attain this stage once.

The doctrine of rebirth, of the repeated return was combined with it. Buddha did not speak out of his imagination but out of his perception when he spoke to his believers and said, I see back at one, two, three, four, ten, hundred lives.—He spoke of these hundred lives as the human being speaks of one life. In these many lives, he obtained everything that enabled him to speak no longer about the experience of the sensuous world, but about the experience of the supersensible worlds and to bring the message of these supersensible worlds to humanity. This supersensible knowledge is an original component of all religions.

If we put ourselves once again in the peoples feeling the Tao. They not only tried to unite in the religion with the divine, but they also considered themselves as embodiments, as covers of the divine. This was their immediate consciousness. There were human beings who could not think correctly; they were not as clever as we are, but had a direct consciousness that they surrounded a divine core as a fruit surrounds the pit. They saw and felt this core, and they looked through it at the past and the future. They thereby felt the doctrine of reincarnation in themselves.

At that time, the immigrants found such a consciousness. At that time, the ancient Indian teachers who gave the first Brahma culture to the Indians still found a lively view of re-embodiment. Hence, all religions, which started from this site, have the teaching of reincarnation. One felt the Tao in its different creation of human activity. It is only a matter of course that the human being of our period who has separated his soul life from the big external powers could not overlook so many lives, but only saw that he represented this limited soul life. From every next stage, which extends northbound then—starting from the ancient Persian religion—the consciousness of the fact disappeared that the human soul is a cover around the core reincarnating forever. The consciousness confined itself to the zenith between birth and death and to how within birth and death “religare“, religion, has to be sought for. There one felt the contrast of a duality instead of the unity for the first time.

Whereas the Taoist human being of the Atlantean age felt his connection with the original source vividly, and the Brahmanic human being still tried to rouse the Brahman, which is thought outside and within the human being as the same, the human being felt a certain duality, a dualism in Persia first. He felt that which has originated from the human being, as an inside and outside, as an original ground and present human figure. He looked up to the original ground from which everything had risen round him, he looked up to the word from which plant, animal, and human being had arisen according to the physical figure. However, he still felt something else: he felt that anything was therein that did not be in accordance with the original harmony that has to become only again like the original divine. He felt the latter as renunciation from the original divine. He faced the contrast, the duality of light and darkness or of male and female. They represent the original ground and that which expects the human soul in the material compression. This is the second level of human development.

The third stage faces us in the prehistorical and historical Egypt; it is preserved for us as the Book of the Dead. There the human being felt a third aspect besides the duality. He saw a light, the sun, illuminating the earth and saw it penetrating this with its beams and enlivening the seeds and beings slumbering in the earth, and saw how the primal ground had to be fertilised. We find this triad original ground, conception, new life, symbolised as Osiris, the sun, the god of light; as Isis, the matter, and as Horus, the life developing from it. These were three Egyptian divinities. The triad appears here. This triad becomes a basic core in all later confessions.

As trinity the divinity faces us in the confessions where it is called Father, Word and Holy Spirit—Isis, Osiris, Horus—atma(n), buddhi, manas. We find the triad everywhere in the religions now. We have recognised the reason. It faces us with pictures or words in Asia, in Egypt with the priests, but also in the Greek-Roman world, with Augustine, then as nuances in the Middle Ages.

If we have got a bigger perfection in the future, that strength will have appeared as a forming one to which we owe our existence and which works today as a concealed primal ground of the being in us. One felt this as the divine, the inexpressible of the human being that is identical with the first essential component of the tripartite world. One felt then what lives in the human being, what strives for this highest as the word active in the present, the son, who originated from the father who rests unutterably in him. As true as this Father's ground forms the future, more perfect human being, he created the developing son, the buddhi, the second human member, which is not yet perfect but is the reason why we strive for perfection. This is the second being. Also in the past this original ground worked. As well as the sensuous human being was created by the universal primal ground in the past, also that which has already assumed and given off shape in him has something that has likewise arisen in the past from the primal ground and is already developed now.

Let us look at the universe, how it makes itself perceptible as colours, tones, smells and tactile sensations, it streamed from the inexpressible primal ground. In such respect, we may call this primal ground, which appears to us, the creatures, spirit, also in the Christian sense. However, the creation of the world is not finished. The world is a germ, something that has a soul that has the impulse of the future in itself. This is the son. Hence, one called this striving the Word, Veda, Edda. The third one is a strength in us that becomes discernible in the future in us: the Father's ground of all being deep set in any of our souls.

Feeling this vividly means feeling the trinity, making it the being of the entire internal imagination. Persona (Latin) signifies mask or external figure, cover. Hence, the religion shows this core of truth, which I have just explained, in three different masks, in three persons. God has three different persons. That means that he appears in three different masks: Spirit, Word, and Father. With it, we have touched that confession at the same time that then led to Christianity. If you understand this really, you find this truth also expressed in it. If you correctly understand the deepest Gospel, that of John, you find the same consciousness of religare, of the connection with a higher consciousness that appeared in human form. It is the teachings of the incarnate Logos, the incarnate divinity, the present divinity that lives in brotherliness with both forms of the divinity, with the active Spirit coming from the past, working in the present, and the Father creating in the present into the future. Thus, the Son originated from the Father, is connected with the Spirit at the same time, and that is why the Son is the great preannouncement that will lead to the Father.

The words no one comes to the Father except by me (John 14:5), by the divine essence of the present, point to this. He says that he sends the Spirit again, the essence of that which is already in the world. As true as Christ said, I will be with you always, to the end of time (Matthew 28:20), it is also true that he will come again that the whole Christianity has been a preparation of the new figure. The Spirit is there provisional, the knowledge, the science, the religions were taught provisionally as they were taught in the past. The religious documents were preserved to us and now the theologians try to interpret them and to teach according to them. This is the way now theology works in place of wisdom. Theosophy means wisdom and truth, theology means the doctrine of wisdom and truth. As well as theology originated from spiritual science, theology has to go back to spiritual science.

I have often drawn your attention to the condition of former research, and that then a reversal took place. Once one trusted in the books of the old sages, in Plato, Aristotle and others at all sites where one taught. Researchers were not there, but interpreters. I have that strange time in mind about which theology tells that one could no longer understand later when one learnt to read in the book of nature. The confidence in the written was almost absolute. If, for example, a naturalist had stated that the nerves do not start from the heart, but from the brain, one said, nevertheless, Aristotle says differently, and Aristotle is right, although one saw the demonstrated phenomena. Today in wide sections of the population, the consciousness does not yet exist that there is a key that there are research sites and research methods that ascertain the facts of the spiritual worlds as the observatories or the laboratories ascertain the facts of the sensuous world.

Since thirty years it has been announced again that there is such a thing like a spiritual central site of humanity, and with it the theosophists say nothing more unbelievable, than if Haeckel says: this is in that and this way.—If Haeckel argues anything, we assume that he has found the proofs of it in his research. We assume also that the statements in the religious documents were proved by the facts to be true, and that there are persons among us which themselves can go back again to the sources. Theosophy or spiritual science means drawing the attention to the spiritual researchers and to the central site. It speaks again from experience about the matters of the supersensible, as those did who originally created the religious documents, from their inner experience. As well as 400 years ago, the natural sciences experienced a revival, theosophy or spiritual science should today signify a revival of the immediate spiritual research.

Thus, we are put in the necessity to return to that core of truth, which I tried to outline from the Tao up to the appearance of the great saviour of humanity. I wanted to generate awareness of the relation of spiritual science to the central point, the core of truth in the different religions. Those who have not yet approached spiritual science maybe come again to hear more. However, some may also say that it is a kind of neo-Buddhism, a new religion, something oriental; it wants to bring in something foreign to our world. However, this is not the case; this would not be spiritual-scientific. Only those speak in such ways who do not have the will to listen to that which spiritual science says. The aspiration of spiritual science is to look for the core of truth in our external confessions, to go back to the sources from which the books existing today were created. It is necessary to go back to the facts, then the books are better understood, then new life flows in humanity.

Christianity is to be understood as a religion that has to prepare humanity for the future, as the religion of the Son by which one finds the Father on the same ways. At the same time, it is one of the most important tasks of spiritual science to get this religion across. Therefore, it searches for the core of truth in all religions to find it in our own. We recognised that religion originated not from childish images, but from the highest wisdom, from spiritual research. However, we also learnt that one can abreast with science and be, nevertheless, a religious person. If this knowledge finds an echo again, the lively feeling awakes for that which one of the theosophists, Goethe, called into the world more than hundred years ago like a program, like a beautiful and marvellous saying to humanity. I would like to close with this saying today, confessing that there can be no true science, no deeper human observation, which shows the religious truth as something childish; and that all religions contain as a core of our highest destination:

Who has science and art,
Has religion, too;
Who does not have both,
Should have religion.

It is our task today to speak about two soul contents one of which fraternity, represents a great ideal penetrating humanity, and the other represents something that we meet in life at every turn wherever we go, the struggle for existence: fraternity and struggle for existence. Those of you who have occupied themselves only a little with the aims of the spiritual-scientific movement know our first principle to establish the core of a fraternity founded on general altruism, without difference of race, gender, profession, confession et cetera. With it, the theosophical society itself ranked this principle of a general fraternity first and made it its most important ideal. It has indicated that way that this great moral pursuit of fraternity—a pursuit that is necessary besides other cultural aspirations—is intimately connected with the main destination of humanity.

The spiritual-scientific striving human being is convinced, and not only convinced, he is quite clear in his mind that the deep knowledge of the spiritual world must lead to fraternity if it seizes the human being really, that fraternity is just the noblest fruit of deep, innermost knowledge. However, with it the spiritual-scientific worldview seems to contradict something that approached humanity lately. One pointed in certain circles to the progressively working strength of the struggle. How often we can hear even today that the human forces grow with resistance that the human being gets strong will and intellectual initiative because he must measure his strength with the adversary. A worldview which has arisen from bases full of mind, the worldview of Friedrich Nietzsche (1844-1900, German philosopher), has among other enthusiastic pugnacious sentences also this: I love the critic, I love the great critic more than the little one.—We can find this over and over again most variously just with Nietzsche as something that completely belongs to his approaches to life.

It depends on certain economic views, which prevailed for a long time that one regards the general competition in the struggle of all against all as a powerful lever of progress. How often one has said that thereby, humanity can progress best of all that the single human being benefits himself, as well as possible, and establishes his position. The word individualism has become almost a catchword, admittedly, more in the external material life, but also to some extent in the inner spiritual life.

The human being benefits his fellow men the best if he obtains as much as possible economically from life, because he becomes economically strong, he can also be more useful to the public: this is the creed of many economists and sociologists. On the other side, we hear repeatedly emphasised that the human being should not become stereotyped that he should develop the forces lying in him universally that he should enjoy life wholeheartedly that he should develop what lies in his inside and that he can thereby benefit his fellow men mostly.

There are many among our fellow men who are virtually eager for the pursuit of this principle who enjoy life as intensely as possible. The spiritual-scientific worldview does not misjudge the necessity of the struggle for existence, just not in our time, but at the same time this worldview realises also that today—where this struggle for existence peaks—the deep significance of the principle of fraternity must be brought near to an understanding again.

The most important question is: is it right what so many people believe that the human forces grow in particular with the resistance that it is the struggle above all which the human being has to fight that has made him great and strong? In my talk on the idea of peace, which I held before you, I pointed already to this principle of the struggle for existence in the human life that receives strong support by the fact that the natural sciences have made it a general natural world principle. They, in particular in the west, believed for a while that those beings in the world are formed most suitably, which have out-competed their adversaries and have been left in this struggle for existence.

The naturalist Huxley (Thomas Henry H., 1825-1895) says: if we look at life outdoors, it appears to us like a gladiator fight, the strongest remains as the victor, the others perish.—If one believed the naturalists, one would have to suppose that all beings, which populate the world today, have been able to out-compete the others, which were there earlier. There is also a school of sociologists, which wanted to make this principle of the struggle for existence almost a doctrine of human development. In a book, entitled From Darwin to Nietzsche (1895), Alexander Tille (1866-1912, German philosopher, economic functionary, and lobbyist) tried to show that the future happiness of humanity depends on the fact that one accepts this struggle for existence wholeheartedly in the development of humanity. One should arrange it in such a way that the incapable perishes, however, that one must care for the strong ones and encourage them in the struggle for existence. The weak ones should perish. One said that we need such a social order that suppresses the weak ones because they are injurious.—I ask you, who is the strong one, who has an ideal mental power but a feeble body, or the other one who owns a less high mental power in a robust body?—One achieves nothing with general rules as you see. It is hard to decide who should be left, actually, in the struggle for existence. If it concerned practical measures, this question would have to be decided first. Now we ask ourselves, what becomes apparent to us if we look at the human life? Has the principle of fraternity or the principle of the struggle for existence achieved great things in the evolution of humanity, or have both contributed something to it?

Only with brief words, I would like again to draw your attention to what I already said in the talk on the idea of peace that even the modern natural sciences do no longer stand on the ground on which they still stood one decade ago. I have already pointed to the basic talk of the Russian researcher Kessler (Karl Fedorovich K., 1815-1881, German-Russian zoologist) in 1880 where he showed that the actual progressive animal species capable of development are not those which struggle the most, but which help each other. With it, it should not be asserted that struggle and war do not exist in the animal realm. Indeed, they exist, but it is another question what promotes development more, the war, or the mutual aid? One put an additional question: do those species survive whose individuals fight perpetually with each other, or those, which help each other? Here the above-mentioned research has already proved that not the struggle, but the mutual aid actually supports the progress. I have already pointed to the book of Prince Pyotr Kropotkin (1842-1921, Russian geographer, anarchist) Mutual Aid: A Factor of Evolution. In this book, you find some nice contributions to the questions, which occupy us here.

What did fraternity achieve in the human evolution? We only need to look at our ancestors on the same land on which we live today. You can easily get the idea that hunting and war were the actually supporting and caused the character of those human beings primarily. However, who defers deeper to history, finds that this is not right that those, also among the Germanic tribes, prospered best of all, on the contrary, those who had developed the principle of fraternity extraordinarily. We find this principle of fraternity above all how in the times before and after the migration of the people's property was regulated. In a great measure, there was a common property of land. A village in which the human beings lived together had a common property, and with the exception of a few things that belonged directly to the domestic use, with the exception of the tools, maybe of a garden, everything was common property. Every now and then, the land was divided again among the inhabitants, and it became apparent that these tribes had become strong because they had extraordinarily maintained fraternity concerning material goods.

If we go on some centuries, we find that this principle faces us in an exceptionally fertile way. The principle of fraternity, as it is distinct in the old villages, in the old conditions where the human beings found their freedom in the brotherly living together, expressed itself typically in the fact that one went so far to burn everything that a dead person had possessed. For one did not want to possess anything that the dead had possessed. When the principle was broken because of different conditions, in particular because single human beings had acquired a large estate and the persons in the surrounding area were thereby forced to serfdom and corvée, the principle of fraternity asserted in another, luminous way. Those who were depressed by their lords, the owners, wanted to free themselves from this oppression. Thus, we see in the middle of the Middle Ages a big liberation movement going through entire Europe. This liberation movement was characterised by general fraternity from which a general culture blossomed. We are in the so-called urban civilisation in the middle of the Middle Ages. Those human beings who could not stand the labour work on the manors escaped from their lords and sought for freedom in the enlarged cities.

People came from Scotland, France, and Russia, from everywhere and brought about the free cities. The principle of fraternity thereby developed, and it promoted culture in the extreme. Those who had common activities of the same kind united to associations which one called confraternities and which grew up to the guilds later. These associations were far more than mere unions of artisans or merchants. They developed from the practical life to a moral height. The mutual aid was highly developed with these associations, and many matters, which almost nobody cares about today, were objects of such assistance. Thus, for example, the members of such a confraternity provided assistance supporting each other in cases of illness. Two brothers were determined from day to day who had to keep vigil at the bedside of an ill brother. Sick people were supported with food.

Even beyond the grave, one thought brotherly, while one regarded it as something particularly honourable to bury a brother suitably. Finally, it also belonged to the honour of the association to supply the widows and orphans. Thus, you see how an understanding of morality arose in the common life how this morality formed on the ground of a consciousness an idea of which the modern human being can hardly conceive. Do not believe that here the present conditions should be rebuked in any way. They have become necessary, as well as it was necessary that the medieval conditions were expressed in their way. We have only to understand that there were also other phases of development than the modern ones.

Everywhere in the free cities of the Middle Ages, the trade in the market places and the prices were controlled. What did this mean? I want to illustrate it with a concrete example. If products were brought from the surrounding farmland to a market place of a city, one was only allowed to sell them in retail in the first days. Nobody was allowed to buy wholesale or to be an intermediary. At that time, one never thought to regulate the prices by supply and demand. At that time, one was able to adjust both. The authorities of the cities or the guilds had to fix the prices of the goods after one had determined everything that was necessary to their production. Nobody was allowed to exceed the prices. If we look at the labour conditions, we see that a thorough understanding existed of that which a person needed. If we look at the wages of the past taking into account the completely different conditions, we must say to ourselves that we cannot compare the remuneration of a worker of that time with that of a worker of today. The researchers have often interpreted this fact quite wrong.

According to practical points of view, these associations were formed and, hence, they formed gradually according to such practical points of view. Then they spread from one city to the other, because it was a matter of course that those who had a common craft and common interests combined in the various cities and supported each other. Thus, the associations extended from town to town.

At that time, humanity was not yet united by police rules, but by practical points of view. Who bothers to study the conditions, which were visible steadily in the towns of Europe at that time, notices very soon that we deal here with a particular phase of the deepening of the fraternity principle. This becomes apparent in particular, if we see which fruit developed from it. We could point to the highest summits, to the enormous artistic achievements of the 12th and 13th centuries. They would not have been possible without this deepening of the fraternity principle. Dante's tremendous work, The Divine Comedy, we understand cultural-historically only if we understand the development of the fraternity principle. Have a look further at that which originated in the cities under the influence of this principle, for example, how art of printing, copperplate engraving, paper preparation, horology, and the later appearing inventions prepared under the free principle of fraternity. What we are used to call bourgeoisie arises from the maintenance of the fraternity principle in the medieval cities. Many things that were produced by the scientific and artistic deepening would not have been possible without maintenance of this fraternity principle. If a cathedral should be built, for example the Cologne Cathedral or any other cathedral, then we see that at first an association, a so-called construction guild formed. A determined cooperation of the members of such a guild came into being that way. One can see—if one has an intuitive look—this fraternity principle expressed even in the architectural style, one can see it expressed everywhere almost in every medieval city, and you find it going northwards to Scotland or to Venice, looking at Russian or Polish cities.

However, we have to emphasise one thing, namely that the fraternity principle originated under the influence of a decidedly material culture and, therefore, everywhere we see the material, the physical in this developing higher culture and in that which remains as a fruit of that time. It had to be maintained once, and to maintain and to organise it properly this fraternity principle was necessary in those days.

From an abstraction, this fraternity principle arose at that time and our life was split by this abstraction, by this rational thinking, so that one does no longer know and understand exactly today how the struggle for existence and the fraternity principle mutually co-operate. On one side, the spiritual life became more and more abstract. Morality and justice, views concerning the political system and the other social conditions were considered under more and more abstract principles, and an abyss separated the struggle for existence more and more from that which the human being feels, actually, as his ideal. In those days, in the middle of the Middle Ages, a harmony existed between that which one felt as his ideal and which one really did. If ever it was shown once that one can be an idealist and practitioner at the same time, it might have been good so in the Middle Ages. In addition, the relation of the Roman law to life was still a harmonious one. However, look at this matter today, and then you see our legal relationships hovering over the moral life. Many people say: we know what is good, right, and proper, but it is not practical.—This comes from the fact that the thinking about the highest principles is separated from life.

From the 16th century on, we see the spiritual life developing more under rational principles. A member of a guild who sat with other twelve lay judges in judgement of any offence that another member of the guild had committed was the brother of that who should be judged. Life combined with life. Everybody knew what the other worked and tried to understand why he deviated from the right way. One looked, as it were, into the brother and wanted to look into him.

Now a kind of jurisprudence developed that the judge and the lawyer are only interested in the code that both only see a “case” to which they have to apply the law. Consider only how everything that is intended morally is detached from jurisprudence. We saw this condition more and more developing in the last century, while in the Middle Ages under the principle of fraternity something had developed that is inevitable and important to any prosperous progress: expertise and trust which disappear as principles more and more.

The judgment of the expert has almost completely withdrawn compared with the abstract jurisprudence, compared with the abstract parliamentarism. Today the ordinary intellect, the majority should be authoritative, not the expertise. The preference of the majority had to come. But just as little as one can vote in mathematics to get a right result—for 3 times 3 is always 9 and 3 times 9 is always 27, it is there also. It would be impossible to carry out the principle of the expert without the principle of fraternity, of brotherly love.

The struggle for existence is justified in life. Because the human being is a special being and must go his way through life as a single, he depends on this struggle for existence. In certain respects, the saying by Rückert (Friedrich R., 1788-1866, German poet and translator) also applies here: if the rose adorns itself, it also adorns the garden.—Unless we make ourselves able to help our fellow men, we are only able to help them badly. Unless we see to it that all our dispositions are trained, we are only less successful to help our brothers. A certain egoism must exist to develop these dispositions, because the initiative is connected with egoism.

Who knows not to be led who knows not to let any picture of the surroundings work on himself, but knows how to descend in his inside, where the springs of the forces are, becomes a strong and capable human being who is more capable to serve others than someone who complies with all possible influence of his surroundings. It is obvious that this principle, which is necessary for the human being, can be radically elaborated. However, this principle only bears the right fruit if it is paired with the principle of brotherly love.

Just for this reason, I have instanced the free city guilds of the Middle Ages to show how the practice became so strong just under the principle of the mutual personal, individual aid. Where from did they get their strength? From the fact that they lived fraternally together with their fellow men. It is right to become as strong as possible. However, the question is whether we are generally able to become strong without brotherly love. Someone who soars a real soul knowledge has to deny this question categorically.

We see models of cooperation of single beings in a whole in the whole nature. Take only the human body. It exists of independent beings, of millions and millions of single independent living beings or cells. If you look at a part of this human body under the microscope, you find that it is composed of such independent beings. How do they co-operate? How has that become unselfish which should establish a whole in nature? None of our cells asserts its selfhood egotistically. The marvellous tool of thinking, the brain, is likewise formed from millions subtle cells, but they all work on their place harmoniously with the others. What does the cooperation of these little cells cause, what does it cause that a higher being is expressed within these little living beings? It is the human soul, which produces this effect. However, never could the human soul work here on earth unless these millions little beings gave up their selfhood and serve the big, common being which we call the soul. The soul sees with the cells of the eye, thinks with the cells of the brain, and lives with the cells of the blood. There we see what union means. Union means the possibility that a higher being expresses itself by the united constituents. This is a general principle of life.

Five human beings who are together and think and feel harmoniously, are more than 1 + 1 + 1 + 1 + 1, they are not only the sum of five, just as little as our body is the sum of five senses. However, the living together and living in each other of the human beings signifies something quite similar as the living in each other of the cells of the human body. A new, higher being is among the five, already among two or three ones. “For where two or three meet together in my name, I am there among them” (Matthew 18:29). It is not the one, the other and the third, but something quite new originates from the union. However, it originates only if the single human being lives in the other, if the single human being not only gets his strength from himself only, but also from the other. However, this can happen only if he lives unselfishly in the other. Thus, the human unions are the mysterious sites, in which higher spiritual beings delve themselves to work using the single human being, as the soul works using the parts of the body.

In our materialistic age, one hardly believes that, but in the spiritual-scientific worldview, it is not only something pictorial, but also something real to the highest degree. Hence, the spiritual scientist does not only speak of abstract things speaking of the folk soul or of the folk spirit, of the family spirit or of the spirit of another community. One cannot see this spirit that works in a union, but it exists because of the brotherly love of the human beings working in this union. As the body has a soul, a guild, a fraternity also has a soul, and I repeat once again, I do not speak of anything figurative but of anything real.

The human beings who co-operate in a brotherhood are magicians because they draw higher beings into their circle. One does no longer need to refer to the machinations of spiritism if one co-operates with brotherly love in a community. Higher beings manifest themselves there. If we are merged in the fraternity, we harden and strengthen our organs. If we act or speak then as a member of such a community, the single soul does not act or speak in us, but the spirit of the community. This is the secret of the future human progress to work out of communities. As an epoch replaces the other and any epoch has its own task, it is also with the medieval epoch in relation to ours, with our epoch in relation to the future one.

The medieval guilds worked in the immediate practical life, in the basic useful skills. They showed a materialistic life only, after they had received their fruits, after the basis of their consciousness, namely brotherliness, had dwindled more or less, after the abstract state principle, the abstract, spiritual life had replaced real empathy. It is the future task to found brotherhoods again, namely out of the spiritual, out of the highest ideals of the soul. Human life produced the manifold unions up to now; it has caused a terrible struggle for existence, which has almost arrived at its peak today. The spiritual-scientific worldview wants to train the highest goods of humanity in the sense of the fraternity principle, and then you see that the spiritual-scientific world movement replaces the struggle for existence with this fraternity principle in all fields. We have to learn to lead a common life. We are not allowed to believe that the one or the other is able to carry out this or that.

Probably everybody would like to know how to combine the struggle for existence and brotherly love. This is very easy. We have to learn to substitute struggle by positive work, to substitute the struggle, the war by the ideal. Today one does not sufficiently understand what that is. One does not know of which struggle one speaks, because one speaks in life generally only of struggles. There we have the social struggle, the struggle for peace, the struggle for the emancipation of the woman, the struggle for land, et cetera, where we look, we see the struggle.

The spiritual-scientific worldview strives for replacing this struggle by positive work. Someone who has settled down in this worldview knows that the struggles lead to a real result in any field of life. Try to apply that which proves to be the right thing in your experience and knowledge to implement in life, to assert it without fighting against the opponent. Of course, it can be only an ideal, but such an ideal must exist, which is to be implemented today as a spiritual-scientific principle in life. Human beings who join human beings and who use their strength for everything are those who deliver the basis of a prosperous development in future. The theosophical society wants to be exemplary even in this respect; therefore, it is no propaganda society like others, but a society of brothers. One works in it by the work of every single member. One has to understand this correctly once. Someone works best who wants to push through not his opinion, but that which he guesses by looking at his co-brothers; who does research in the thoughts and feelings of the fellow men and serves them. Somebody works best of all within this circle who is able not to spare his own opinion in the practical life. If we try to understand this way that our best forces arise from the union and that the union is not only considered as an abstract principle, but also is to be operated above all theosophically with every handle, at every moment of life, then we advance. We must be patient advancing this way.

What does spiritual science show to us? It shows a higher reality, and it is this consciousness of a higher reality that furthers us in the activity of the fraternity principle.

One still calls the theosophists impractical idealists. It will not last long, and they will prove to be the most practical people because they envisage the forces of life. Nobody doubts that one injures a person if one throws a stone at his head. However, one does not consider that it is much worse to send a hatred feeling to the human being that injures his soul even more than the stone injures the body. It completely depends on it with which attitude we face the fellow men. However, our strength of a prosperous work in future also depends on it. If we try to live fraternally that way, then we carry out the principle of fraternity practically.

Being tolerant means, something else in a spiritual-scientific sense than what one normally understands by it. It means to pay attention also to the freedom of thought of other people. It is boorishness to push another away from his place; it is boorishness if one does the same, however, in thoughts, because nobody regards that as wrong. Indeed, we speak a lot of the appreciation of the other opinion; however, we are not inclined to apply this to ourselves.

A word almost does not have any significance to us; we hear it and have not heard it, nevertheless. However, we must learn to listen with the soul, we must know how to grasp the most intimate matters with the soul. That always exists in spirit at first, which originates later in the physical life. We must suppress our opinion to hear the other completely, not only the word, but even the emotion, also if in us the emotion should stir that it is wrong which the other says.

One is much more strengthened if one is able to listen, as long as the other speaks, than to interrupt him. This gives a completely different mutual understanding. Then you feel, as if the soul of the fellow man warms and illuminates you, if you consider it with absolute tolerance. We should not only grant freedom of the human being, but we should also esteem complete freedom, even the freedom of the other opinion. This is only one example of many. Someone who interrupts the other does—considered from a spiritual worldview—something similar as someone who gives him a kick. If one is able to understand that it is much stronger influencing to interrupt another than to give him a kick, then only one gets around to understanding the fraternity at heart, then it becomes a fact. This is the great thing of the spiritual-scientific movement that it brings us a new confidence, a new conviction of the spiritual forces flowing out from human being to human being. This is the higher principle of spiritual fraternity. Everybody may imagine how remote humanity is from such a principle of spiritual fraternity. Everybody may educate himself—if he finds time—to send thoughts of love and friendship to his dear. The human being regards this normally as something meaningless. But if you are once able to see that the thought is as well a force as the electric wave which goes out from an apparatus and streams to the receiving apparatus, then you also understand the principle of fraternity better, then the common consciousness becomes more distinct bit by bit, then it becomes practical.

From this point of view, we can realise how the spiritual-scientific worldview understands the struggle for existence and the fraternal relationship. We know for sure that quite a few people who are put to this or that place in life simply would perish if they did not do in Rome as the Romans do, if they did not fight this struggle for existence as cruelly as many others. For somebody who thinks materialistically there is almost no escape from this struggle for existence. Indeed, we should do our duty at the place where karma has put us. However, we do the right thing if we understand that we would perform much more if we refrained to see the results, which we want to get, in the immediate present. If you are in the struggle for existence with bleeding soul, have the heart to let flow your thoughts affectionately from soul to soul to anybody whom you hurt in the struggle for existence. As a materialist, you maybe think that you have done nothing. After these discussions, however, you see that this must have its effect later; for we know that nothing is lost which takes action in the spiritual.

Thus, we may wage the struggle for existence with hesitating soul sometimes, with melancholy in the heart and transform it with our cooperation. Working in this struggle for existence in such a way means transforming it in practical respect. This is not possible overnight, but no doubt, we can do it. If we work on our soul in the sense of brotherly love, we benefit humanity mostly because we benefit ourselves. For it is true that our abilities are uprooted as a plant is eradicated from the ground if we remain in selfhood. As little as an eye is still an eye if it is torn out of the head, as little a human soul is still a human soul if it separates from the human society. You will see that we develop our talents, best of all, if we live in brotherly community that we live most intensely if we are rooted in the whole. Of course, we have to wait holding communion with ourselves until that which takes roots in the whole becomes fruit.

We must not get lost neither in the outside world, nor in ourselves, for that is true in the highest spiritual sense, which the poet said that we have to be quiet with ourselves if our talents should appear. Nevertheless, these talents are rooted in the world. We can strengthen them and improve our character only if we live in the community. Therefore, it is true in the sense of the principle of real fraternity that brotherliness makes the human being the strongest just in the struggle for existence, and he will find most of his forces in the silence of his heart if he develops his whole personality, his whole individuality together with the other human brothers. It is true: a talent forms in the silence—, however, it is also true: a character and with it the whole human being and the whole humanity form in the perpetual current of the world.

In a series of talks, I have spoken of the ideas about the supersensible world and its connection with the sensuous world. It is only a matter of course that the question appears repeatedly, where from does the knowledge of the supersensible world come? Today we want to deal with this question, or with other words, with the question of the inner development of the human being.

Inner development of the human being is meant here in the sense that the human being advances to such abilities that he must acquire to himself if he wants to make that supersensible knowledge his own. Do not misunderstand the intention of this talk. This talk is remote from establishing rules or principles that have something to do with general human morality or with the demands, which belong to the general zeitgeist. I must note this expressly because over and over again in our time of equalisation where one does not accept any difference between human being and human being the misunderstanding appears, as if anybody who speaks of occultism establishes any general human demands, moral principles or the like which apply to everybody without distinction. This is not the case. This talk must not at all be confused with a talk on general principles of the theosophical movement. Occultism is unlike theosophy. The Theosophical Society has not only and indeed not exclusively the task to maintain occultism. It could be even possible that anybody who joins this Theosophical Society considers occultism as something completely unacceptable.

Among those matters that are maintained in the Theosophical Society to which also a general ethics belongs is also occultism, which encompasses the knowledge of those principles of our existence that escape from the usual sensory observation in the everyday human area of experience. However, by no means the principles are those, which have nothing to do with this everyday experience. “Occult” means: concealed, mysterious. However, I emphasise again and again that occultism is something that needs certain preconditions. As incomprehensible as higher mathematics is for the usual farmer who has never heard of it, it is occultism for many people of our time.

However, occultism stops being occult if one has taken possession of it. With it, I have strictly limited the field of this talk. Thus, nobody can object—and this must expressly be emphasised after the millenniums-old experiences and often performed experiments—that the demands which occultism puts up could not be fulfilled, they would contradict a general human culture. The fulfilment of it is required from nobody. If, however, anybody comes to me and wants to get the convictions which occultism conveys, but refuses to deal with occultism, he is in the very same situation as the schoolchild who wants to make a glass rod electric, but refuses to rub it. It will not become electric without friction. Somebody who behaves like that who has to make any objection to the methods of occultism.

Nobody is asked to become occultist; everybody must come voluntarily to occultism. Someone who objects that we do not need occultism does not need to deal with it.

Occultism does not appeal to the general humanity today. Moreover, in our present civilisation, it is exceptionally difficult to fulfil the demands of a life, which makes the supersensible world accessible.

Two preconditions are completely absent in our civilisation. The first demand is the isolation, that which esoteric science calls the higher human loneliness. The second one is the overcoming of an egoism that has risen high concerning the innermost soul qualities, in large part unaware to humanity.

The lack of these preconditions makes the developmental way of the inner life almost impossible today, because life is dispersed more and more, demands external sensuousness. In no other culture, the human beings lived in the exterior in this way as just in ours. Now I ask you again not to take anything that I say as criticism but only as a characteristic.

Of course, someone speaking that way as I do today knows exactly that this cannot be different, that just the great advantages and significant achievements of our time are based on these qualities. However, that is why our time is without any supersensible knowledge and without any influence of supersensible knowledge on our culture. In other cultures—and there are some—the human being is able to maintain his inner life more and to withdraw from the effects of the outer life. Then, within such cultures, that prospers which one calls inner life in the higher sense. In the Eastern cultures, there is something that one calls yoga and those who live according to the rules of yoga yogis. Therefore, a yogi is someone who aims at the higher spiritual science, but only, after he has looked for a master of the supersensible for himself. Nobody looks for yoga in another way than under the tutelage of a master, a guru. If he has found him, he must use a big part of the day regularly, not irregularly, to live completely in his soul. All forces that the yogi has to develop are already in his soul, they are there as certain as it is true that the electricity in the glass rod appears by friction. It is true that no one knows on his own how to cause these forces as also no one knows on his own that he can make the glass rod electric by friction.

One has to use the observations made in millenniums and the esoteric methods developed thereby to evoke the soul forces. This is very difficult in our time, which demands from every human being because of the struggle for existence that he splits himself. He does not come to the big inner contemplation, not even to a concept of contemplation, which one had in yoga. No consciousness is there of the deep loneliness which the yogi must search for. He has to repeat the same thing rhythmically, even if only for a short time, with tremendous regularity every day, with complete seclusion of anything that lives in him otherwise. It is necessary and essential that all life, which surrounds us, dies down before the yogi that his senses become unreceptive to any impression of the outside world. The yogi has to make himself blind and deaf to the environment for the time, which he dictates to himself. He must be so composed—and he has to acquire the practise in this contemplation—that one may shoot a gun beside him, and he is not disturbed directing his attention upon his inner life. In addition, he has to become free from any memory of the everyday life.

Consider now how exceptionally hard these preconditions are to be produced in our civilisation, how little one has an idea of such isolation, of such spiritual loneliness. You have to achieve all that on one condition, namely on that never to lose the harmony, the complete balance compared with the outside world in any way. This is exceptionally easy with such a deep sinking in your inside. What settles down deeper and deeper in your inside has to produce the harmony with the outside world even more distinctly at the same time. Nothing that is reminiscent of estrangement, of distance from the outer practical life is allowed to appear with you, otherwise you go astray, and otherwise, perhaps, you are not able to distinguish your higher life from insanity to a certain degree. It is really a kind of insanity if the inner life loses its relations to the outer one. Imagine once—to give you an example—you are clever concerning our earthly conditions; you have all experience and wisdom that can be collected on earth. You fall asleep in the evening, but you wake in the morning not on the earth, but on Mars. However, on Mars are conditions quite different from those on the earth. Any science, which you have collected on earth, benefits you by no means. There is no longer any harmony between your inner life and that, which takes action outside you. Hence, you would be probably put into a Mars lunatic asylum already after an hour because you cannot find the way in the new conditions. To such a road, anybody can be easily directed who loses the connection with the outside world developing his inner life. One strictly has to pay attention to it that this does not happen. All that causes big difficulties in our civilisation.

The other obstacle is a kind of egoism concerning inner soul qualities, an account of which the present humanity normally gives to itself. This is tightly connected with the spiritual development of the human being. For it belongs to the preconditions that one does not strive for it from egoism. Who strives for it from egoism cannot come far. However, our time is selfish until the inside of the human soul. You can hear repeatedly: on the other hand, how useful are these teachings to me which occultism propagates if I myself cannot experience them?

Who starts from this condition and also does not desist from it, can hardly get a really higher development, because the most intimate consciousness of human community belongs to the higher development, so that it is irrelevant whether I myself or another experience this or that. Hence, I must meet somebody whose development is higher than mine is with boundless love and full trust. First, I have to bring myself to this consciousness, to the consciousness of infinite trust towards my fellow man if he says I have experienced this and this. Such trust must be a condition of the community life, and wherever such occult abilities are used more extensively, there it is unlimited trust; there one has the consciousness that the human being is a personality in which a higher individuality lives. The basis is trust and confidence at first because we are searching not always only in ourselves for our higher selves, but also in our fellow men. Everybody who lives round us is according to his inner nature in undivided unity with us.

As long as it depends on my lower self, I am separated from other human beings. However, if it concerns my higher self—and only this can ascend to the supersensible world—, then I am no longer separated from the fellow men, I am a uniform being with my fellow men, then is that who speaks to me of the higher truth: I myself. I must drop this difference between him and me completely, I must overcome the feeling completely that he has something over me. Try to settle down in this feeling completely, so that it penetrates till the thinnest little fibres of the human soul and any egoism disappears, and the other who is farther than you stands like your own self before you, then you have understood one of the preconditions that are necessary to wake the higher spiritual life.

You can hear just where the instructions of the occult life are given—often very incorrectly and erroneously—: the higher self lives in the human being, he only needs to let his inside speak and the highest truth is revealed.—Nothing is more correct on the one hand and, on the other hand, more infertile than this assertion. If the human being tries once to let his inner human being speak, he will see that as a rule his lower self speaks, even if he imagines ever so much that his higher self appears. We do not find the higher self in ourselves at first. We have to look for it outside ourselves first. From anybody who is farther advanced we can learn a piece, because we keep it in sight as it were. We can never profit anything from our own selfish ego for our higher self. Where anybody is who has farther advanced than I have, there I am in the future. According to my disposition, I really bear the seed in myself of that which he is. However, first the ways to Mount Olympus must be illumined, so that I can pursue them.

A feeling is the basic condition of any esoteric development, you may believe it or not—every practical occultist who has experience confirms it to you—, a feeling which is mentioned in the different religions. The Christian religion calls it with the known sentence that one must understand as an occultist completely: “Whoever does not accept the kingdom of God like a child will never enter it” (Mark 10:15, Matthew 18:3). Only that understands the sentence who has learnt reverence in the highest sense of the word. Assume once that you would have heard of an adorable person in your earliest youth, a personality by which in you the highest idea has been woken in a direction, and the opportunity is offered to you to get to know this personality closer. A holy shyness of this personality lives in you during the day, which should bring you the moment where you see him in person for the first time. Standing before the door of this person, you can have the feeling to be afraid to touch the handle and to open the door. If you look to such an adorable personality this way, you have understood the feeling approximately which also Christianity means if it says that one should become like the little children to participate in the kingdom of God. It depends not so much on whether that to whom the feeling is directed deserves it in full measure, but it depends on the fact that we have the ability to look up reverentially at something from our inside. This is the important aspect of admiration that you yourselves are drawn up to that at whom you look up.

The feeling of admiration is the raising force, the magnetic force that pulls us up to the higher spheres of the supersensible life. This is the principle of the occult world that everybody who looks for higher life has to write into his soul as with golden letters. From this basic mood of the soul, the development has to begin. Without this feeling, one can generally attain nothing. Then that who looks for inner development must be clear in his mind that he does something tremendous concerning the human being. What he looks for is nothing more and nothing less than a new birth, namely in the proper sense. The higher soul of the human being should be born. As well as the human being was born with his first birth from deep inner reasons of existence as he came to the sunlight, somebody who looks for inner development steps out of the sunlight, out of that which he can experience in the sensory world, to a higher spiritual light. Something is born in him that rests in the usual human being, who represents the mother, as deeply as the child in the mother before it is born. Who is not aware of the far-reaching consequences of this fact does not know what is called occult or esoteric development. The higher soul that is deep in the whole human nature at first and is interwoven with it is got out. If the human being stands in the everyday life before us, his lower and higher natures are closely related, and this is a piece of luck in the everyday life.

Somebody, who lives among us, would perhaps bring evil, bad qualities to light if he followed his lower nature, but within him, mixed with the lower nature, the higher one lives which keeps it in check. You can compare this mixture with a mixture of a yellow liquid and a blue one in a glass, resulting in a green liquid in which we can no longer distinguish yellow and blue. The lower nature is mixed with the higher one in the human being that way and both are not to be distinguished. As you can extract the blue liquid from the green liquid by chemical means, so that only the yellow fluid remains, and the uniform green is separated into a duality, in blue and yellow, you separate the lower nature from the higher one by means of the esoteric development. You pull the lower nature out of the body like the sword from the scabbard, which remains alone then for itself. This lower nature comes out in such a way that it appears almost nightmarish.

When it was still mixed with the higher nature, nothing of it was to be noticed. Now, however, when it is separated, all evil, bad qualities come out. Human beings who had seemed benevolent before often become quarrelsome and envious. These qualities sat already in their lower nature, however, were controlled by the higher one. You can observe this with many people who are led on anomalous ways. The human being becomes a liar very easily when he enters the supersensible world. He easily loses the ability to distinguish true from wrong. It belongs inevitably to the esoteric training that the strictest training of the character is paralleled by it. What history tells of the saints as their temptations is not a legend but literal truth.

Someone who wants to develop in any way to the higher world is easily exposed to this temptation if he has not developed the strength of character and the highest morality in himself to be able to hold down everything that approaches him. Not only that desire and passions grow, this is not even so much the case, but—and this seems miraculous at first—also the opportunities increase. Like by a miracle, opportunities of the evil, which were concealed to him before, lie in wait of someone who ascends to the higher world. In every fact of life, a demon lies in wait for him which tries to lead him astray. What he has not seen once, he sees now. The splitting of his nature conjures up such opportunities as it were everywhere from the secret sites of life. Therefore, the so-called white magic—that school of esoteric development which leads the human being to the higher worlds in good, real and true way—demands a particular development of character as essential. Every practical esoteric says to you that nobody should dare to pass that narrow gate—one calls the entrance to the esoteric development that way—without practicing these qualities repeatedly. They are a necessary pre-school of the esoteric life.

The first ability that the human being must develop is to separate the unimportant from the significant, the transient from the imperishable on all his ways through life. One can demand this easily, but it is often difficult to carry it out. It is, as Goethe says, indeed, easy, however, the easy is difficult. Have a look, for example, at a plant or at a thing.

You learn to recognise that everything has an important and an unimportant side and the human being mostly is interested in the unimportant, in the relation of the thing to him or in a subordinated quality. Someone who wants to become an esoteric has to get into the habit of seeing and looking for a being in everything. Seeing a watch, for example, he has to be interested in its principles. He must be able to disassemble it in the minutest detail and develop a feeling of its principles. Suppose further that a mineralogist looks at a rock crystal. He gets already by an external view to a significant knowledge of the crystal. However, the esoteric must take a stone in hand and can vividly feel what is indicated in the following monologue: in certain respect, you are below humanity, but in certain respect, you outrank humanity by far. You are below humanity because you cannot conceive ideas of human beings because you do not feel. You cannot imagine, you cannot think and you do not live, but you have something over humanity, you are chaste in yourself, you do not have any wish and desire. Every human being, every living being has wishes, cravings, desires; you do not have them. You are perfect and contented with that which was bestowed on you, a model for the human being with which he has still to connect his other qualities.

If the esoteric can feel this rather deeply, he has grasped the significant that the stone can say to him. Thus, the human being can take something important from everything. If this has become a habit that he separates the significant from the unimportant, then he has appropriated another of the feelings, which the esoteric must have. Then he must connect his own life with the significant. The human beings are deceived in that in particular very easily in our time. The human beings believe very easily that the place on which they stand is not commensurate with them. How often are people inclined to say, my destiny has put me in a place in which I do not fit. I am, we say, for example, postal clerk. If I were put to another place, I could provide high ideas to the people; I could give great teachings and so on.

The mistake of these human beings is that they do not connect their lives with the significant of their occupations. If you see anything significant in me because I can talk to the people here, you do not see the significant in your own life and occupation. If the postmen did not carry away the letters, the whole exchange of letters would come to a standstill, a lot of work, which has already been performed by others, would be in vain.

Hence, everybody is of extraordinary importance for the whole on his post, and nobody is higher than the other is. Christ tried to indicate this the nicest in the downright marvellous way in the thirteenth chapter of the St. John's Gospel with the words: “a servant is not greater than his master, nor a messenger than the one who sent him” (13:16). These words were spoken, after the master had washed the disciples' feet. With it, he wanted to say, what would I be without my disciples? They must be there, so that I can be there in the world, and I have to pay tribute to them degrading myself before them and washing their feet.—This is one of the most significant hints to the feeling, which the esoteric must have towards the significant. One is not allowed to confuse the externally significant with the internally significant. One has to pay strict attention to that.

Then we must develop a number of qualities. First, we have to become masters of our thoughts, of the chains of our thoughts in particular. One calls that the control of thoughts. Consider once how in the human soul the thoughts are bustling about, how they are wandering around aimlessly: here appears an impression, there another, and every single one changes the thought. It is not true that we control the thoughts; rather the thoughts control us completely. However, we must advance so far that we are engrossed in a certain thought during a certain time of the day and say to ourselves, no other thought is allowed to enter my soul and to control me.—With it, we ourselves lead the reins of the thought life for some time.

The second quality is that we behave in a similar way to our actions, that is that we control our actions. It is necessary that we reach so far at least to commit such actions now and again to which we are caused by nothing that comes from outside. Nothing that is induced by our state, our occupation, and our position leads us deeper into the higher life. The higher life depends on such intimacies, for example that we make the decision to do something for the first time, something that arises from our very own initiative, and even if it is a quite unimportant fact. All other actions contribute nothing to the higher life.

The following, the third quality is endurance. The human beings alternate between joy and grief, once they are on top of the sky, then they are down in the dumps. Thus, the human beings drift on the waves of life, of joy and grief. However, they have to attain equanimity, calmness. The biggest grief, the biggest joys must not confuse them, they must stand firm, get endurance.

The fourth quality is the understanding of any being. What it means to understand any being is nowhere better expressed than in a legend about Christ Jesus, which has been preserved to us not in the Gospels, but in a Persian story. Jesus walked with his disciples overland, and they found a rotting dog on the way. The animal looked awkward. Jesus stopped and glanced admiring at it, saying, “However, what nice teeth has this animal.” Jesus spotted the beautiful of the awkward. Strive for approaching the marvellous everywhere in such a way, and then you see something in everything outdoors to which you can say yes. Make it like Christ who admired the beautiful teeth of the dead dog. This direction leads to great tolerance and to the understanding of anything and any being.

The fifth quality is the complete impartiality towards everything new that faces us. Most people judge something new according to something old that they know already. If anybody comes to say anything to you, you immediately answer: I am of another opinion about that.—However, we are not allowed to confront a communication, which we get with our opinion immediately, we must be on the lookout for something new that we can learn. We can still learn something from a little child. Even if one is the wisest human being, he must be inclined to restrain his judgment and to listen to others. We must develop this ability of listening to anybody, because it enables us to face the things with maximal impartiality. In esotericism, one calls this “confidence,” and this is the strength to maintain the impressions, which the new makes on us, by that which we hold against it.

The sixth quality is that which everybody receives by itself after he has developed the cited qualities. This is the inner harmony. The human being who has the other qualities has the inner harmony. Then it is also necessary that the human being who looks for the esoteric development has developed the feeling of freedom to the highest degree. This feeling of freedom which enables him to look for the centre of his being in himself and to stand firm on own feet so that he does not need to ask anybody what to do, but that he stands straight and acts freely. This is also something that one has to acquire.

If the human being has developed these qualities in himself, he is above any danger that could cause the splitting of his nature in him. Then the qualities of his lower nature can no longer work on him, and then he can no longer lose his way. Hence, these qualities must develop very exactly. The esoteric life comes then whose expression causes a certain rhythmisation of life. The term rhythmisation of life expresses the corresponding ability. If you look at nature, you find a certain rhythm in it. You will consider it as a matter of course that the violet blossoms annually at the same time in the spring that the grain on the field, the grapes on the grapevine become ripe at the same time. This rhythmical succession of the phenomena is found everywhere outside in nature. Everywhere is rhythm; everywhere is repetition in regular sequence. If you go up to the higher beings which, you see this rhythmical sequence more and more decreasing. You also see with the animal, still in a higher degree, all qualities rhythmically arranged. At certain time of the year, the animal gets particular functions and abilities. The higher the being is developed, the more life is given in own hands of the being, the more this rhythm ceases. You must know that the human body is only one of the members of his being. Then the etheric body comes, the astral body, and finally, the higher members, which form the basis of those.

The physical body is highly subject to the rhythm to which the entire external nature is subjected. As the plant life and animal life proceed in their external form rhythmically, the life of the physical body proceeds. The heart beats rhythmically, the lung breathes rhythmically and so on. Everything proceeds so rhythmically because it is ordered by higher powers, by the wisdom of the world, by that which the scriptures call the Holy Spirit. The higher bodies, and in particular the astral body, are left, I would like to say, by these higher spiritual powers in a certain way and have lost their rhythm. Can you deny that your activity is irregular concerning wishes, desires, and passions that it cannot be compared with the regularity that prevails in the physical body? Who learns the rhythm of the physical nature finds the model of spirituality in it. If you look at the heart, this marvellous organ with the regular beat and its implanted wisdom, and compare it to the desires and passions of the astral body that release all possible actions against the heart, then you recognise how disadvantageously the passion works on its regular way. However, the functions of the astral body must become as rhythmical as the performances of the physical body are.

I want to state something that will seem absurd to most people, namely concerning the fasting. We have completely lost the consciousness of the importance of fasting. However, from the point of view of the rhythmisation of our astral body, fasting is something exceptionally meaningful. What is fasting? It means to control the desire of eating and to eliminate the astral body concerning the desire of eating. He who fasts eliminates the astral body and has no appetite. This is in such a way, as if you switch off a force in a machine. Then the astral body sleeps, and the rhythms of the physical body and its implanted wisdom work on the astral body and make it rhythmic. As well as the seal is imprinted by a signet, the harmony of the physical body is imprinted in the astral body and it would be transmitted much more permanently if it were not always made irregular by the desires, passions and wishes, also by spiritual desires and wishes.

The modern human being needs more than in former times to bring in rhythm to his entire higher life. Just as God planted rhythm into the physical body, the human being must make his astral body rhythmic. The human being must dictate the course of the day to himself; arrange it for the astral body in such a way as the spirit of nature arranges it for the lower realms. Early in the morning, at a particular time, one must do a spiritual exercise, at another time, which must be again observed strictly, another exercise, in the evening another exercise again. These spiritual exercises must not be chosen arbitrarily, but must be suitable to the continuing development of the higher life. This is a kind to take charge of life and to control it. Determine an hour in the morning where you concentrate. You must observe this hour. There you have to produce a kind of calm, so that the great esoteric master can wake in you. There you have to meditate on big contents of thought, which have nothing to do with the outside world, and to liven these contents of thought up in you.

A short time is enough, maybe a quarter of an hour, even five minutes if one does not have more time. However, it is worthless and useless if one exercises irregularly. If one exercises regularly, so that the activity of the astral body becomes regular like a clock, then these exercises have value. The astral body gets another appearance if you exercise regularly. Sit down in the morning and exercise; the forces develop which I described to you. However, it must happen regularly because the astral body expects that the same is carried out with it at the same time, and it gets into a mess if it does not happen. One must have a mind to exercise regularly at least. If you make your life rhythmic in such a way, you perceive the results in not too long a time, namely the spiritual life, which is hidden to the human being at first, becomes apparent to some extent.

As a rule, the human life changes between four states. The first state is the perception of the outside world. You look with the senses and perceive the outside world. The second state is that which we can call imagination which is somewhat related to the dream life, even belongs to it. There the human being is rooted not in the surroundings, but is detached from them, there he has no realities before him, memories at the most. The third state is the dreamless sleep. There the human being has no consciousness of his ego, and the fourth state is that in which the human being lives in his memory. This is different from perception; this is something abstract, spiritual. Had the human being no memory, he could not get any spiritual development generally.

Inner life starts developing by means of tranquillity and meditation. The human being notices then eventually that he is no longer dreaming chaotically, but that he dreams in extremely significant way and that to him strange things manifest, which he recognises gradually as manifestations of spiritual truths. Of course, one can easily raise the trivial objection: all that is just dreamt, what does this concern to us?—However, if anybody invented the dirigible airship in his dreams and carried out it, this dream would just have revealed the truth. Thus, an idea can be grasped still in a way different from the usual, and then the truth of it must be found in the realisation. We have to be convinced of its inner truth from the outside.

The next stage of the spiritual life is that where we grasp truth using our own qualities and direct our dreams consciously. If we start directing the dreams regularly, we are on that level where truth becomes transparent to us. One calls the first stage the material knowledge where the object must be there. The other stage is the imaginative knowledge. One develops this by meditating, organising life rhythmically.

It is laborious to gain it. If it is obtained, the time also comes when there is no longer any difference between the perception in the usual life and the perception in the supersensible. If we live among the things of the everyday life, in the sensuous world, and change our spiritual state, we experience the spiritual supersensible world perpetually if we have exercised enough in this way. This is the case, as soon as we are able to become blind and deaf compared with the sensory world, to remember nothing of the everyday life and still to have a spiritual life in us. Then our dream life starts becoming conscious. If we are able to pour something of it in our everyday life, then also that quality appears which makes the spiritual qualities of the beings round us perceptible.

Then we do no longer see the outside of the things only, but then we also see the inside, the concealed essence of the things, the plants, the animals, and the human beings. I know that most people say: these are other things.—This is quite right; these are always things quite unlike those, which the human being sees, who do not have such senses. The third state is usually completely empty, but starts to be animated if the continuity of consciousness occurs. The continuity comes completely by itself, and then the human being does no longer sleep unconsciously. He experiences the supersensible world during the time when he sleeps otherwise.

What does sleep consist of, otherwise? The physical body lies in the bed and the astral body lives in the supersensible world. In this supersensible world, you are strolling. As a rule, the human being of the present disposition cannot go far away from his body. If anyone has now developed organs of the astral body, strolling during sleep, by the rules which spiritual science gives, he starts realising during sleep. The physical body would be blind and deaf if it had no eyes and ears, and the astral body that strolls at night is blind and deaf because it still has no eyes and ears. However, these develop by meditation; it is the means of forming its organs. This meditation must then be performed regularly. It is performed in such a way that the body of the human being is the mother and the spirit of the human being is the father. The body of the human being, as it stands physically before us, is in every member, which it shows to us, a mystery, namely in such a way that any member belongs in certain but concealed way to a part of the astral body. The esoteric knows these matters. He knows, for example, where to the point between the eyebrows belongs in the physical body. It belongs to a certain organ in the astral organism. While the spiritual scientist indicates how to direct your thoughts, feelings and sensations to the point between the eyebrows, you connect something that develops in the physical body with the corresponding part of the astral body and you get a certain sensation in your astral body.

However, it must happen regularly, and one must know how. Then the astral body starts being structured. It develops from a lump to the organism in which the organs form. I have described the astral senses in the magazine Lucifer-Gnosis. One also calls them lotus flowers. These lotus flowers develop using certain formulae. If they have developed, the human being is able to perceive the spiritual world. This is the same world, which he enters when he walks through the gate of death. The saying by Hamlet is then wrecked that from that unknown land no traveller has come back.

You can go or, better said, you can slip from the sensuous world into the supersensible world, and live here and there. This is no life in a cloud-cuckoo-land, but a life in that area which only makes the life in our area explicable and clear. As well as a usual human being who has not studied the principles of electricity goes into an electrically powered factory, sees the miraculous activities and does not understand them, he also does not understand the activities in the spiritual world.

The ignorance of the visitor of this factory exists as long as he does not know the principles of electricity. Thus, the human being is also ignorant in the fields of the spiritual, as long as he does not know the principles of the spiritual. There is nothing in our world that does not depend on the spiritual world wherever one goes. Everything that surrounds us here is an external expression of the spiritual world. There is no material. Every material is compressed spirit. To somebody who looks into the spiritual world, the whole material, sensuous world, the world generally spiritualises itself. As the ice melts before the sun to water, everything sensuous melts to something spiritual before the soul, which looks into the spiritual world. The primal ground of the world reveals itself bit by bit before the spiritual eye and the spiritual ear.

In reality, this life, which the human being gets to know in this way, is the spiritual life that the human being has already led inside perpetually about which he knows nothing because he does not know himself until he has developed the organs for the higher world. Imagine once that you would be a human being with the qualities, which you have now, however, you would have no senses. You would know nothing about the world round you, you would have no understanding of the physical body, and, nevertheless, you would belong to the physical world

Thus, the human soul belongs to the spiritual world, however, it does not know it because it does not hear and see. As our body is taken from the forces and materials of the physical world, our soul is taken from the forces and materials of the spiritual world. We do not recognise ourselves in ourselves, but only in our surroundings. As true as you cannot see the heart and brain, without perceiving them with your fellow men by your senses—even with the help of the X-rays your eyes can only see the heart—, it is true that you cannot see or hear your own soul, without recognising them by the spiritual senses in the environment. You can recognise yourselves only by your environment. There is no inside knowledge in reality, no introspection, there is only a knowledge, a revelation by organs of the physical as well as of the spiritual life around us. We belong to the worlds around us, to the physical, astral, and spiritual worlds. We learn from the physical world, if we have physical organs and from the spiritual world, from all souls if we have soul organs, spiritual organs. There is no other knowledge than world knowledge.

It is idle and empty tranquillity if the human being is brooding in himself and believes to be able to reach anything by mere introspection. The human being finds God in himself if he wakes the divine organs in himself and then finds his higher divine self in his environment, as he can only find his lower self in the surroundings using his eyes and ears. We understand ourselves as physical beings by the contact with the sensory world, and we understand ourselves in a spiritual respect while we develop spiritual senses in ourselves. Developing the inside means opening ourselves to the divine life in the outside world round us.

You understand now why it is necessary that someone who ascends to the higher world experiences an infinite consolidation of his character first. The human being can get to know by himself at first how the world is because his senses are already opened. For a benevolent divine spirit that had seen and heard in the physical world stood beside the human being aeons ago, before he could see and hear, and opened his eyes and ears. Just from such beings, the human being has to learn to see spiritually, from the beings, which are already able to what he has to learn. We must have a guru who says to us how to develop our organs who says to us what he did to develop the organs. Who wants to instruct has to acquire a basic quality: absolute veracity, and this is also a main demand, which must be made on the student. Nobody is allowed to be trained as an esoteric, unless he has acquired this basic quality of absolute veracity before.

Concerning the sensuous experiences, one can examine what is said. However, if I tell you anything of the spiritual world, you must have confidence because you are not yet so far that you can check it. Who wants to be a guru must have become so true that it is impossible for him to take such statements slightly with regard to the spiritual world and the spiritual life. The sensuous world immediately corrects the mistakes, which we do concerning this world, however, in the spiritual world, we must have that guideline in ourselves, we must be rigorously trained, so that we are not forced to control by the outside world, but have the control in ourselves. We can only acquire this control, while we appropriate the most rigorous veracity already here in the world. Therefore, the Theosophical Society also had to accept the principle: no law above truth, when it began revealing some elementary teachings of esotericism to the world.

A few understand this principle. Most people are content with it if they can say to themselves, I am aware that it is true, and if it is wrong, they say, I have erred. The esoteric is not allowed to insist on his subjective honesty. There he is on the wrong track. He must always comply with the facts in the outside world and he must regard an experience, which speaks against it as a mistake, as an error. The esoteric is no longer responsible or not. He must absolutely harmonise with the facts of life. He must start feeling responsible in the strictest sense of any statement, which he makes. Then one educates himself to the unconditional assurance that that must have for himself and others who wants to be a spiritual guide.

Thus, you see that I had to indicate—we have to speak about this subject once again to add the higher parts—a number of qualities and procedures. They seem to you too intimate to speak about them with others, every soul has to sort them for itself and they may seem to you inappropriate to attain the great aim, which should be attained, namely the entrance of the supersensible world. That will absolutely arrive at the entrance who walks on the way, which I have characterised.

When? About that, one of the most superior members of the theosophical movement, our long since deceased member Subba Rao (Tallapragada S. R., 1856-1890), appropriately expressed himself. He answered to the question, how long it lasts: seven years, maybe also seven times seven years, maybe also seven incarnations, maybe also only seven hours.—It completely depends on that which the person brings into life along with him. A person may face us, who is apparently quite silly who has brought a higher life along with him, which is concealed now and must only be got out. Today, most human beings are farther advanced in esoteric relation than it seems, and this would become known to many people if our material conditions and our material time did not strike back so much into the inner soul life. A big percentage of modern humanity advanced rather far in earlier times. It depends on different matters whether that which is in the human being comes out. However, one can give some help. Imagine that a human being faces me. In his former incarnation he was a far advanced individuality, however, he has an undeveloped brain now. An undeveloped brain may sometimes conceal great spiritual talents. However, if one teaches him the usual profane abilities, it is possible that also the inner spiritual ones come out. However, it does not depend only on this, but also on the surroundings in which the person lives.

In quite significant way, the human being is a reflection of his surroundings. Assume that a human being is a highly developed personality, but lives in surroundings, which only wake and form certain prejudices in him that work so vigorously that the higher disposition cannot come out. If such a human being does not find anybody who gets out it, then it just remains concealed in him.

I could only give you a few indications about that; however, we speak again about the other and deeper matters after Christmas. The one idea I wanted to wake is that the higher life develops not tumultuously but quite intimately, in the deepest soul, and that the great day when the soul awakes and enters the higher life really comes like the thief at night.

The development of the higher life leads the human being into a new world, and after he has entered this new world, he sees the other side of existence, so to speak, then that presents itself to him, which was hidden to him before. Everybody should say that to himself, perhaps, not everybody is able to do this, maybe only a few are able. However, this should not discourage him from entering that way which at least is open to everybody to hear something of the higher worlds. The human being is destined to live in community, and who separates himself cannot get to spiritual life. However, it is a seclusion in the higher sense if I say, I do not believe this, this is not related to me, this may have validity for the other life; this does not apply to the esoteric. The esoteric has the principle to regard the other human beings as a revelation of his own higher self because he knows then that he has to find the others in himself.

A subtle difference exists between both sentences “find the others in yourself” and “find yourself in the others.” That is in the higher sense: you are that. In the highest sense, it means, you recognise yourself in the world and understand the word of the poet, which I quoted some weeks ago in another connection: “Somebody was successful to lift the veil of the goddess of Sais.—But what did he see? He saw—miracle of miracles—his self!” You do not find true self-knowledge in your selfish inside but unselfishly in the world.

Let us try to think once about the fact how many people are still able to evoke a clear, somewhat more in-depth idea in their souls walking through the streets and looking at the preparations of Christmas everywhere. There are slightly clear ideas about this festival today and they correspond less to the intentions of those—we are allowed to speak as theosophists this way—who once used these great festivals as symbols of the infinite and imperishable in the world. You can convince yourselves of it adequately if you have a look at the so-called Christmas considerations of our newspapers. There probably cannot be anything bleaker and stranger at the same time to that which it concerns than what is disseminated by the printed paper into the world at this time. Let a kind of summary of that pass before our souls that these various autumn talks on the spiritual-scientific horizon have brought us. It should not be a pedantic, schoolmasterly summary, but a summary of the kind as it can arise in our hearts if we link on Christmas from the spiritual-scientific point of view. The spiritual-scientific view of life should not be a grey theory, not an external confession, not a philosophy, but it should pulsate in our life directly. The modern human being is estranged to the immediate nature, much more than he thinks, much more than still at the time of Goethe.

On the other hand, does anyone still feel the whole depth of that saying by Goethe, which the great poet spoke when he entered the circles of Weimar and began a life epoch extremely important for him at the same time? At that time, he addressed a hymn, a kind of prayer to Nature with her mysterious forces:

Nature! We are surrounded and embraced by her—unable to come out of her, and unable to go deeper into her. Uninvited and not warned she takes us up in the circulation of her dance and drifts away with us, until we are tired and drop out of her arm.

She creates forever new figures; what is there was never, what was does not come again—everything is new and, nevertheless, always the old.

We live in the middle of her and are strange to her. She speaks continually with us and does not betray her mystery to us. We continuously work on her and, nevertheless, do not exercise power over her.

She seems to be out for individuality of everything and makes nothing of the individuals. She is always building and always destroying, and her workshop is inaccessible.

She lives in nothing but children; where is the mother? She is the only artist: from the simplest material to the biggest contrasts; by all appearance without effort to the biggest completion—to the most precise assertiveness, always covered with something soft. Any of her works has own being, any of her phenomena the most isolated concept, and, nevertheless, everything constitutes one.

She plays a game: whether she sees it herself, we do not know, and, nevertheless, she plays it for us who stand in the corner.

It is an everlasting life, becoming and moving in her, and, nevertheless, it does not move further along. It changes forever and no moment of standstill is in her. She has no concept of remaining and curses the standstill. She is firm. Her step is measured, her exceptions are seldom, and her principles are unalterable...

We all are her children. If we believe to act according to her principles least of all, maybe, we act most of all according to this big principle that floods through Nature and streams into us. Who does feel the other significant saying by Goethe so deeply even today with which Goethe tried not less to express the empathy with the concealed forces common to Nature and the human being, where Goethe approaches Nature not as a lifeless being like the modern materialistic thinking where he speaks to her like a living spirit:

Spirit sublime, all that for which I prayed,
all that you now have granted me. In fire
you showed your face to me, but not in vain.
You gave me for my realm all Nature's splendour,
with power to feel and to enjoy it. You grant
not only awed, aloof acquaintanceship,
you let me look deep down into her heart
as if it were the bosom of a friend.
You lead the ranks of living beings past me,
and teach me thus to know my fellow creatures
in air and water and in silent wood.
And when the storm-swept forest creaks and groans,
when, as it falls, the giant fir strips down
and crushes neighbouring boughs and trunks, and when
the hill echoes its fall as muffled thunder,
you guide me to the safety of a cave,
reveal my self to me, and then my heart's
profound and secret wonders are unveiled.

(Faust I, Forest and Cave, v. 3217-3234)

Goethe tried out of his feeling of nature to refresh something of that, which flowed out of emotion and knowledge at the same time by this mood. This is the mood of the times in which wisdom still was in league with nature, when those symbols of empathy with nature and the universe were created, which we recognise as the great festivals from the spiritual-scientific point of view. Such a festival has become something abstract, almost uninteresting to the soul and to the heart. Today often the word about which we can argue to which we can swear weighs much more than that which should apply to this word originally. This external word should be the representative, the announcement, the symbol of the big creative word that lives in the outside nature and in the whole universe. It revives again in us if we recognise ourselves correctly, and all human beings have to become aware of it with those opportunities that are in particular suited to it according to the course of nature. This was the intention when the great festivals were established. Let us attempt to apply our knowledge we have got in the course of the spiritual-scientific talks to understand something that the old sages expressed in the Christmas.

Christmas is not only a Christian festival. It existed where religious feeling expressed itself. If you look around in old Egypt, thousands and thousands years before our calendar, if you walk across to Asia, even if you go up into our areas, again many years before our calendar, everywhere you find this same festival during the days in which also the birth of Christ is celebrated by the Christians.

What a festival was celebrated everywhere on earth since ancient times during these days?—We want to refer to nothing but to those marvellous fire festivals, which were celebrated in the areas of Northern and Central Europe in old times. During these days, that festival was mainly celebrated in our areas, in Scandinavia, Scotland, England, within the circles of the old Celts by their priests, the so-called druids. What did one celebrate there?

One celebrated the ending wintertime and the springtime announcing itself again bit by bit. Of course, we still approach wintertime advancing to Christmas. But in nature a victory has already announced itself there which can just be the symbol of a festival of hope for the human being, or better said—if we use the word that exists for this festival almost in all languages—the symbol of a festival of confidence, of trust and faith.

The victory of the sun over the opposing powers of nature: this is the symbol. We have felt the shorter and shorter growing days. This decreasing in length of the days is an expression of a decease, better said of the natural forces falling asleep up to the day at which we celebrate Christmas and at which our ancestors celebrated the same festival. During this day, the days start becoming longer. The light of the sun celebrates its victory over darkness. Today, this appears to us, thinking materialistically, even more than we believe it, as an event about which we do no longer think in particular. It appeared to those who had a lively feeling and wisdom connected with this feeling as a living expression of a spiritual experience, of an experience of the divinity, which leads our life. As if in the single human life an important event takes place that decides something, one felt such a solstice in that time as something important in the life of a higher being. Yes, even more: one did not feel this decreasing and increasing of the days immediately as an expression of such an event in the life of a higher being, but still more like a reminiscent sign of something much bigger, something unique. Thus, we conceive of the great basic idea of Christmas as a universal festival, a festival of humanity of the highest rank.

In the times in which a real secret doctrine one saw something occurring in nature at Christmas that was considered as a commemoration of a great event which had taken place once on earth. The priests, who were the teachers of the peoples, gathered the faithful around themselves during these days at midnight and tried to reveal a great mystery to them and spoke about the following. I do not tell anything sophisticated to you here, anything found by the abstract science, but I say something that lived in the mysteries, in secret cult sites, because the priests gathered their faithful around themselves by that which they said to them to give them strength for their teachings.

Today, they said, we see the victory of the sun over the darkness announcing itself. Thus, it also was once on this earth. There the sun celebrated the great victory over the darkness. This happened in such a way: until then all physical, all bodily life on our earth had almost only reached the stage of animals. What lived on our earth as the highest realm was only on the level to be prepared to receive the immortal human soul. Then a moment came in this prehistoric time, a great moment of human development, when the immortal imperishable human soul descended from divine heights. The wave of life had developed up to that time in such a way that the human body had become able to take up the imperishable soul in itself. Indeed, this human ancestor ranked higher than the materialist naturalists believe. However, the spiritual part, the immortal part was not yet in him. It descended only from another, higher planet to our earth, which should now become the scene of its work, the place of residence of that which is now undetachable to us, of our soul.

We call these human ancestors the Lemurian race. The Atlantean race and then ours, which we call the Aryan race, followed it. Within this Lemurian race, the human bodies were fertilised by the higher human soul. Spiritual science calls this great moment of human development the descent of the divine sons of the spirit.

Since that time, this human soul forms and works in the human body for its higher development. Unlike the materialist natural sciences imagine, the human body was fertilised by the imperishable soul at this time. At that time contrary to the view of the materialist naturalists, something happened in the big universe that belongs to the most important events of our human development.

At that time, that constellation, that mutual position of earth, moon, and sun gradually appeared, which made the descent of the souls possible. The sun became significant for growth and thriving of the human being and of the plants and animals belonging to him. Only somebody who realises spiritually the whole becoming of humanity and earth correctly sees this connection of sun, moon, and earth with the human beings living on earth.

There was a time—one taught this at these old times—, when the earth was one with the sun and moon. They were one body. The beings still possessed figures and appearances different from those living on earth today, because they were adapted to that world body which consisted of sun, moon and earth together. Everything that lives on this earth received its being because first the sun and then the moon separated, and that these heavenly bodies interrelated now externally with our earth. The mystery of the togetherness of the human spirit with the entire universal spirit is based on this relationship. Spiritual science calls the universal spirit logos, which encloses sun, moon, and earth at the same time. We live, we work and we are in it.

As well as the earth was born out of the body which enclosed sun and moon at the same time, the human being was born out of a spirit, of a soul to which sun and earth and moon belong at the same time. If the human being looks at the sun, at the moon, he should see not only these external physical bodies, but he should regard them as external bodies of spiritual beings. Modern materialism has admittedly forgotten this. However, who can no longer regard sun and moon as the bodies of spirits can also not recognise the human body as the body of a spirit. As true as the human body is the bearer of a spirit, as true the heavenly bodies are the bearers of spiritual beings.

The human being also belongs to these spiritual beings. As well as his body is separated from the forces which prevail in the sun and moon, and, nevertheless, as his external physical accommodates forces which are active in the sun and moon, the same spirituality, which rules on the sun and the moon is also active in his soul. While the human being became this being on earth, he became dependent on that effect of the sun, which it causes as a special body shining on the earth.

Our ancestors felt as spiritual children of the whole universe that way, and they said to themselves, we have become human beings because the spirit of the sun caused our spiritual form. The victory of the sun over the darkness signifies to us a memory of the victory, which our soul gained in those days, in the times in which the sun appeared for the first time in such a way as it shines now onto the earth. It was a victory of the sun, when the immortal soul entered the physical body in the sign of the sun, when it descended into the darkness of desires and passions.

Let us imagine the life of the spirit. The darkness precedes the solar victory. It followed a former solar time only. Thus, it was also with the human soul. This human soul originates from the original divinity. However, it had to disappear for a while in unconsciousness to build up the lower human nature within this unconsciousness; since this human soul itself built up the lower human nature gradually to inhabit this house built by itself. If you imagine that a master builder builds a house, according to his best forces, and enters it later, you have a right simile of the entry of the immortal human soul into the human body. The human soul could work only unconsciously in that time on its house. This unaware work is expressed in the simile by the darkness. The emergence of consciousness, the lighting up of the conscious human soul is expressed in the simile by the solar victory.

Thus, this solar victory signified to those who still had a lively feeling of the connection of the human being with the universe the moment in which they had received the most important of their earthly existence. This great moment was maintained in that celebration.

At all times one imagined the way of the human being on earth in such a way that this human being becomes more and more similar to the regular rhythmical way of nature. If we look from the human soul at that which encloses its life now, at the way of the sun in the universe and at all with which this way of the sun is connected, something becomes clear to us that is infinitely important to feel. It is the big rhythmical, the big harmonious in contrast to the chaotic, to the unharmonious in the own human nature. Look at the sun, pursue it on its way, and you see how rhythmically, how regularly its phenomena return in the course of the day and of the year. You see how regularly and rhythmically everything is connected in nature under the influence of the sun.

On occasion, I have already emphasised that everything is rhythmical with the beings ranking below the human being. Imagine the sun deviating for a moment, for a fraction of a second only, and imagine the unbelievable, indescribable mess, which would be caused in our universe.

The rhythmical life processes of all beings that are dependent on the sun are connected with this harmony. Imagine the sun in the course of the year how it evokes the beings of nature in the spring, imagine how little you are able to think that the violet blossoms at a time different from that when you are used. Imagine that the seeds are sown at another time and the harvest may take place at another time than it takes place. Up to the animal life, everything appears to you depending on the rhythmical way of the sun. Even with the human being, everything is rhythmical, regular, and harmonious, as far as it is not subjected to the human passions, instincts or even to the human mind. Observe the pulse, the way of digestion, and admire the big rhythm and feel the great, infinite wisdom that floods through the whole nature, and then compare the irregular, the chaotic to it which prevails in the human passions and desires and in particular in the human mind and thinking. Try once to let the regular of your pulse and your breath pass yourselves by, and compare it to the irregularity of your thinking, feeling and willing. They wander around aimlessly.

On the other hand, imagine how wisely the life powers are arranged how the rhythmical has to overcome the chaos. Which crimes do not all human passions and hedonism commit against the rhythm of the human body! On occasion I have already mentioned here how marvellous it is for him who gets to know the heart by anatomy, this wonderfully arranged organ of the human body, and must say to himself what has it to bear because the human being enjoys tea, coffee and so on that has an effect on the rhythmical, harmonious heartbeat. Thus, it is with the entire rhythmical, divine nature that our ancestors admired and the soul of which is the sun with its regular way.

While the sages and their followers looked at the sun, they said to themselves, you are the picture of that which is not yet this soul, which is born with you, but which it should become.—The divine world order presented itself to these sages in its whole glory. The Christian worldview also says that the glory is in the divine heights (Latin gloria in excelsis deo). The word “glory” means revelation, not honour, or splendour.

One should not say, glory to God in highest heaven—but God is revealed in the heavens today.—This is the true meaning of the sentence. In this sentence, one can fully feel the glory flowing through the world. In former times, one felt in such a way that one established this world harmony as a great ideal for that who should be the leader of the remaining humanity. Therefore, one spoke at all times and everywhere where one was aware of these matters of the “sun hero.”

In the temple sites where the initiation was carried out one distinguished seven degrees. I use the Persian terms of these degrees. The first degree is that where the human being went beyond the everyday feeling, where he came to a higher mental feeling and to the knowledge of the spirit. One called such a human being “raven.” Hence, the ravens are those, which announce to the initiates in the temples what takes place outdoors in the world. When the medieval poetry of wisdom wanted to portray an initiate in the person of a medieval ruler, for example, Barbarossa who should wait inside of the earth with the treasures of wisdom of the earth for that big moment when Christianity should rejuvenate humanity, it let the ravens be again the messengers. Even the Old Testament speaks of the ravens of Elias (Elia, Elijah).

The initiates of the second degree are the “occult.” The third degree is that of the “fighters,” the fourth degree is that of the “lions.” The initiates of the fifth degree are called with the name of their own people: Persian or Indian and so on, because only the initiate of the fifth degree is the true representative of his people. One called the sixth degree “sun hero” or “sun runner.” The seventh degree had the name “Father.”

Why did one call the initiate of the sixth degree a sun hero? Who had climbed up so high on the ladder of spiritual knowledge had to have developed such an inner life at least that it ran after the pattern of the divine rhythm in the whole universe. He had to feel, to think in such a way that anything chaotic, anything arrhythmic, anything inharmonious no longer existed with him. This was the demand, which one made on him in the sixth degree of initiation. One considered them as holy human beings, as a pattern, as ideals, and said about them, as big as the misfortune would be to the universe if it were possible that the sun deviated from its way for a quarter of a minute. It would also be a big misfortune if it were possible for a sun hero to deviate from the way of the big morality, from the road of the soul rhythm.—One called somebody a sun hero who had found such a sure way in his mind like the sun outdoors in the universe. All nations had such sun heroes.

Our scholars know so little about these matters. Indeed, it strikes them that sun myths about the lives of all great religious founders formed. However, they do not know that one was in the habit of creating the leading heroes sun heroes with the ceremonies of initiation. It is not miraculous at all, if that which the ancient peoples had attempted to put into them is found out again by the materialist research. With Buddha and even with Christ, one looked for such sun myths and found them. Here you have the reason why one could find this with them. They were put into them first, so that they showed an immediate imprint of the solar rhythm. Then these sun heroes were the big pattern that one should try to equal.

What did one imagine what happened in the soul of such a hero who had found such an inner harmony?—One imagined that in such a way that now no longer only a single human soul lived in him, but that in him something of the universal soul had emerged which flows through the whole universe. In Greece, one called this universal soul, which flows through the whole universe, Chrestós, and the most elated sages of the East know it as buddhi. If the human being has stopped only feeling as the bearer of his individual soul and if he experiences anything of the universal, then he has created an image of that in himself, which combined at that time as a solar soul with the human body; then he has reached something tremendously important on the road of humanity.

If we look at this human being with such an ennobled soul, we are able to put the future of the human race and the whole relationship of this human future with the idea, the image of humanity generally, before ourselves. As humanity faces us today, one can imagine only that certain matters are decided by the fact that people bring about a decision in quarrel and discord by a kind of majority, by a majority decision. Because where one still looks at such majority decisions as something ideal, there one has not yet understood what truth is. Where does truth live in us? Truth lives in us where we pledge ourselves to think logically. On the other hand, would it not be nonsense to decide by majority decision whether two times two are four or three times four are twelve? If the human being has recognised once what is true, then millions may come and say, it is different, nevertheless, he has his assurance in himself.

So far, we are in relation to the scientific thinking, to that thinking, which is no longer affected by human passions, desires, and instincts. Where passions, desires and instincts play a part, the human beings are still in quarrel, in confused mess as the instincts form a wild chaos generally. However, if once the desires, instincts, and passions are purified, have become what one calls buddhi or the Chrestós, if they are developed up to that height on which today the logical thinking is without passion, then that the human ideal is attained which shines to us in the old religions of wisdom, in Christianity, in the anthroposophic spiritual science. If our thinking and feeling is so purified that that which one feels harmonises with that which our fellow men feel, if on this earth the same epoch has arrived for the feeling and the sensation, as it has come for the equalising intellect, if buddhi is on this earth, if the Chrestós is embodied in the human race, then the ideal of the old teachers of wisdom, of Christianity, of anthroposophy is fulfilled. Then one needs to vote just as little about that which one regards as good, noble and right as one needs to vote about what one has recognised as logically wrong or right. Everybody can put this ideal before his soul, and doing this, he has the ideal of the sun hero before him, the same that all esoteric teachers also have who are initiated in the sixth degree.

Even our German mystics of the Middle Ages felt this, while they pronounced a word of deep meaning, the word deification or apotheosis. This word existed in all religions of wisdom. What does it signify? It signifies the following: once also those at whom we look today as the spirits of the universe passed a chaotic stage which humanity experiences today. These leading spirits of the universe brought themselves up to their divine stage where their manifestations of life sound harmoniously through the universe. What appears to us today as the harmonious way of the sun in the course of the year, with the growth of the plants, in the life of the animals, was once chaotic and brought it to this great harmony. Where these spirits stood once, the human being stands today. He develops from his chaos to a future harmony that is modelled after the present sun, the present universal harmony.

The anthroposophic mood of Christmas results from this, not as a theory, not as a doctrine, but as a living feeling lowered into our souls. If we feel it so sure that the splendour, the revelation of the divine harmony, appears in the heights of the heavens, and if we know that the revelation of this harmony sounds once from our own soul, then we feel the other that will happen within humanity due to this harmony. Then we feel the peace of those who are of good will (Latin: et pax hominibus bonae volutatis). Thus, two feelings are connected as Christmas feelings. If we look into the divine world order, into the revelation, at its splendour in the heights of the heavens, and look at the human future, we can already feel that harmony in advance which takes place on earth in the human beings in the future who have the feeling and the sensation of it. The more that lowers itself into us what we feel outdoors in the world as harmony, the more peace and harmony will be on this earth.

Thus, the great ideal of peace places itself as the highest feeling of nature before our souls if we feel the way of the sun in nature in the right way during Christmastide. If we understand the victory of the sunlight over the darkness during these days, we take the big confidence, the big trust from it that connects our own developing souls with this world harmony, and then we let that be known not for nothing, which lives in this world harmony in our souls. Then something lives in us that is harmonious, then the seed falls into the soul that brings peace on this earth, in the sense of the peace between the religions. Those human beings are of good will who feel such peace, such a peace, as it spreads over the earth if that higher stage of the unity of feeling is attained which is attained only in the equalising intellect today. Then love flowing through everything replaces quarrel and discord. Goethe said in the same hymn I have quoted that a few swallows from this cup of love compensate a life full of trouble.

That is why Christmas was a festival of confidence, of trust and hope in all religions of wisdom because we feel during these days that the light must be victorious. Out of this big universal feeling, the Christian church determined in the fourth century to reschedule the birthday celebration of the Saviour on the same day in which with all great religions of wisdom the victory of the light over the darkness was celebrated. Until the fourth century Christmas, Christ's birthday celebration was completely variable. Only in the fourth century, one decided to let the Saviour be born on that day when this victory of the light over the darkness has always been celebrated.

Today we cannot deal with the Christian teachings of wisdom, which will be an object of a talk next year. But one thing should and must be said already today that nothing was more justified than to reschedule the birthday celebration of that divine individuality in this time, which offers the guarantee, the confidence to the Christian that his soul, his divinity will carry off the victory over everything that is darkness in his only outward world. Thus, Christianity is in harmony with all great world religions. When the Christmas bells sound, the human being may probably remember that during these days this festival was celebrated all over the world. Everywhere it was celebrated where one had understood the true big progress of the human soul in this world, where one knew something of the significance of spirit and spiritual life, where one tried to practice self-knowledge in the practical sense.

We have today not spoken of an uncertain, an abstract feeling of nature, but we have spoken about a feeling of nature in any lively spirituality. If we go back to the word of Goethe: “Nature, we are surrounded and embraced by her” and so on, we may be clear in our mind that we interpret nature, not in the materialistic sense, but that we see the external expression and the physiognomy of the universal divine spirit in her. As the physical is born from the physical, the mental and spiritual from the divine-mental and divine-spiritual, and as the physical, the body combines with merely material forces, the soul combines with the spirit.

The great annual festivals are there as symbols for humanity to feel this in connection with the whole universe and to use our knowledge, our thinking to feel one with the whole universe not uncertain but most certain. If one feels anything about it again, these festivals will be different from today, then they will plant themselves again vividly in soul and heart, then they will be to us that which they should be really to us: nodal points of the year, which connect us with the universal spirit.

If we have fulfilled our duties, our tasks of everyday life all the year round, at these points of the year, we look at that which connects us with the everlasting. Even if we know that we had to grind out quite a few in the course of the year, during these days we get a feeling of the fact that there is peace and harmony beyond all fight and chaos. Therefore, these festivals are annual festivals of the great ideals; and Christmas is the birthday celebration of the greatest ideal of humanity, the ideal that humanity must gain if it wants to reach its destination generally. The birthday celebration of that which the human being can feel and want is Christmas if one understands it properly.

The anthroposophic spiritual science wants to go making understandable this festival again. We want to announce not a dogma, no mere doctrine, or philosophy to the world but life. This is our ideal that everything that we say and teach, and is included in our writings, in our science passes into life. It passes into life if the human being practices spiritual science also in the everyday life everywhere, so that we do no longer need to speak of spiritual science, if from all pulpits spiritual-scientific life sounds through the words, which are spoken to the believers, without saying the word theosophy or spiritual science. If at all courts the human actions are considered with spiritual-scientific feeling, if at the sickbed the doctor feels spiritual-scientifically and heals spiritual-scientifically, if at school the teacher develops spiritual science for the adolescent child, if in all streets one thinks, feels, and acts spiritual-scientifically, so that the spiritual-scientific doctrine becomes superfluous—then our ideal is attained, then spiritual science will be mundane. Then, however, spiritual science will also be in the great festive turning points of the year. The human being connects his everyday tasks with the spiritual using the spiritual-scientific thinking, feeling, and willing. On the other hand, he lets the everlasting and imperishable, the spiritual sun shine in his soul at the great annual festivals. They remind him that in him a true, higher self is, a divine, a sun-like, a light that will forever win over all darkness, over all chaos, that gives a soul peace, that will always compensate all fight, all war and strife in the world.

The world appears in bewildering variety to the human being looking around at first, both the external nature and the human life. He directs his look up to the starry heaven and tries to fathom the sense of the marvellous, but at first mysterious variety of the stars of the luminous sky. The thoughtful human being will probably try to recognize the sense of the ways of the stars and the elements working during the day.

If we look down at our earth,

If we try to understand our mountains with their coloured variety of rocks, woods and vegetation,

If we try to understand the things that surround us as plants, animals, and human beings, and try to see in the phenomena of nature that approach us more or less dark, briefly,

If we try to see reason and sense in everything,

Then we probably feel a kind of faint at first towards all bewildering, which faces us. However, the most bewildering is that for us which faces us in the real life of the human being, in the historical development of the human being since millennia. Science, religion, and other human striving, feeling, intellect, and reason have always tried to introduce sense and coherence into the coloured variety of the stars, into life and into the activities of the beings on our earth.

Who could deny that the human mind has brought it so far in this respect and that it can hope to go farther and farther. However, also a legitimate sense, a kind of spiritual coherence is included in it what we call human development in history. Nevertheless, this seems to somebody rather doubtful, if he looks at the course of destiny with all misery which single human beings, tribes and peoples experience undeservedly, with all luck which meets the single or also many apparently undeservedly, with all sequences of historical experiences of the single peoples, races and nations. If we look into all that, then it probably appears to us as the pure chaos sometimes. There some people probably believe to look in vain for sense or coherence, believe to be unable to understand all that.

Great, astute spirits never doubted that the human mind is able to find sense and reason, lawful necessity also in the course of the historical events. I need to draw your attention only to the fact that our great German poet and thinker, Lessing (Gotthold Ephraim L., 1729-1781), in the testament of his life, in his last work, explained this human development as an education of the human race. He represented the antiquity as the childhood of humanity with the Old Testament as the first elementary book, the following age as a kind of youth from which we have the possibility to look at the future that should bring us something mature and male. I would still like to remind you that another great German thinker whom, admittedly, only a few know, even those who are destined to study him, the great German philosopher Hegel (Georg Friedrich Wilhelm H., 1770-1831) called history an education of the human being to become conscious of freedom. We could still add a hundred examples, and we would see everywhere that those human beings who look ingeniously into this activity, in this bewildering, apparently chaotic activity never doubted that there is also a lawful necessity, above all a higher order than outdoors in nature, in the world of the stars, plants, animals and physical beings generally.

If we let our eyes wander over the development of humanity, one thing faces us that is no longer felt with that liveliness with which it should be felt: a duality, a drastic division in two parts. It is this apparently something quite trivial that it seems so trivial, however, because the human beings are used to it. We reckon with the long period before Christ's birth and with the long period after Christ's birth. One no longer feels this as anything significant because humanity is used to it. However, is it not anything significant in the highest sense that our whole history was split after this sole event in two parts? That anything must have worked so incredibly as a strength that it was recognised by a big part of humanity? The fact that this could happen shows us that something of the consciousness of the unique, immense significance of the action of Christ Jesus is deeply hidden in the human breast. Who could deny, however, that today this significance has become somewhat questionable to many people, so that few of those who count themselves to the most sophisticated persons can really account to themselves why this is in such a way from which infinite depth, actually, humanity was induced to this division of history?

This question should occupy us today, the Christian doctrine of wisdom from the point of view of a detailed spiritual worldview. Among other things, the theosophical movement that spreads out more and more since thirty years in the educated world also tries to deepen the Christian doctrine of wisdom. Those who have already occupied themselves a little bit with the anthroposophic spiritual science know that the second principle of the spiritual-scientific movement is to search for the core of wisdom in all great religions. Just concerning the anthroposophic view of Christianity there are the conceivably biggest misunderstandings, and among those who are called to teach and explain Christianity are just only a very few who show real understanding of the anthroposophic striving. One said repeatedly, anthroposophy wants to transplant some Eastern teachings, a new Buddhism to Europe. This would be the most un-anthroposophic that one can imagine. If we mean it sincerely with the principle of searching for the core of wisdom in all religions, then we must be aware that we have to search for this core of wisdom in Christianity above all, in the religion by which the whole culture of Europe was created and from which the noblest currents of the West originated.

Who does not understand Christianity today, does not understand himself, and if Christianity has to perform anything great for Europe in the future, it has to be deepened. If spiritual science shall have a share of this big achievement, it has the task to penetrate into the depths of Christianity and to search there for those springs which are able to flow in the future which are able to wake cultural hopes for the future.

When I spoke in a city of South Germany some time ago (Colmar, 21st November 1905, no transcript) about the teaching of wisdom of Christianity, about our subject today, also various Protestant pastors and Catholic priests were there. After the talk, the Catholic priests said to me, what you have said to us is the choicest Christianity, but it is only for the choice ones who want to have Christianity in such detailed way. However, we announce Christianity in a form in which everybody understands it and which it is accessible to all.—There I said, if you were right, you could be sure that it would never have occurred to me to speak about the core of wisdom of Christianity, because I would consider it as superfluous in the world. If you were right, could then there be a human being who felt compelled to secede from the way you teach? Then the number of those people could not increase with every day who find no satisfaction with the way you teach. Indeed, there are many for whom you can speak today. However, the fact that it is possible that numerous human beings do no longer find their satisfaction with you proves that there are human beings to whom one has to speak differently. It does not depend on the fact that we imagine that we find the way to everybody. We can do this easily and mean that we communicate in such a way that we find the way to everybody. However, it does not depend on it which opinions we have about what we regard as the right way. It depends not on our imaginations, but on the facts. If you observe this and let not speak what you put as your subjective confession, then you realise that you do no longer speak to many people. To those one has to speak in a new form. They are those to whom the spiritual scientist speaks.

However, spiritual science has not only to speak to those. It will also speak to those who remain in full Christian devoutness in old Christian traditions, and to those it will be a deepening, a spiritualisation of the truthful teachings of Christianity. The spiritual-scientific saying, nothing is higher than truth, is surely often misunderstood by such like the priest whom I have quoted. One believes, it is sufficient if one only has the belief that something is true. No, that is not enough that we have the subjective conviction and imagine we would have the right way. Just the spiritual-scientific world movement should overcome this. Truth is not in our opinion, but in the facts. The observation of the facts must be higher for us than our belief. This is the sense of the saying. What we believe is our personal affair. Transpersonal is that which speaks to us by the world of the facts. We have to submit to it, we have to follow it.

Indeed, it is true that the human development was split by the appearance of Christ Jesus on earth, and, hence, we have to look a little deeper into this way of the human development. Who penetrates only somewhat into a spiritual investigation of existence will soon recognize how vapid and superficial any materialist worldview is, that any material is only the expression of the spiritual, that the spiritual is the origin and spring of any external sensuous existence.

The earthly human being as this sensuous being, who developed since the times about which history, the human thinking generally reports, is only the expression of a supernatural spiritual being. I do not have the time today to explain these great thoughts in a complete, possibly scientific way. This has oftener happened here in these talks. Today I can show it only figuratively, and Christian and pre-Christian thinkers showed it always figuratively in such a way that the supersensible human being who was not yet touched by the matter descended and embodied himself in the sensuousness. We consider that human being who comes from other spiritual worlds into this sensuous world as the Adam Kadmon of the Jewish secret doctrine, the kabbalah. This coming in is called “fall.” However, you must not misunderstand this. Great Christian authors understood this as a fall, and the action of Christ Jesus was understood as a rise from this fall to a new spiritual height. We shall still see how Paul's remark that Christ Jesus is the reverse Adam has a deep spiritual sense (1 Corinthians 15:44ff). If we understand the human being quasi—I ask you not to tip the scales at the word “quasi” because it should be only an indication of the true relation—quasi descended from spiritual heights and embodied in the sensory world, then we also understand which task the human being had initially in the first times of historical development.

What had the human being to do on this earthly scene in the first times of historical and prehistoric development? His sensuous members were the tools whose use he had to learn in the first times. Now the high spiritual human being was embodied in the sensory world. He learnt there in the first epoch of his existence, which I would like to call the instinctive epoch of human development, to use his own tools. This was the first task of the first quarter of human development—we do not want to go back to the very old times.

The human being gradually learnt to use his hands and the remaining limbs; he learnt to fit into the world and nature surrounding him. He needed no intellect for that; this was an instinctive empathising and settling in existence. When humanity learnt to control itself and acquired the use of the limbs as tools, it lived in the tribal history. The people were that within which the human being lived. It was a natural coherence, which was given by blood relationship. A sort of an animal instinct kept humanity together. Only the great masters were beyond the instinctive life. In the most different way, the human beings learnt to use their limbs, according to the state of the countries, regions, and times in which the peoples lived. The development generated a big variety in the human structure. That which was given to the human being developed most diversely. We can go back everywhere: we find this instinctive epoch of development with all peoples.

Then we find the second epoch. There the human being learns something that the Bible and other worldviews comprise with a certain word, with a word that is exceptionally important to understand properly. We understand this word properly if we realise what the first period of human development preferably had to produce. The instinct had taught the human beings most diversely to use their limbs, in one area in this way, in the other that way. People developed in the hot zone with a rampant plant growth where without effort the food was supplied, another developed in a cold, inhospitable area where it had to produce his food and create the conditions of existence with big trouble and that is why the human being had to form his limbs with big trouble. Because the human beings had so little intellect, they faced each other as it resulted from the different instinctive development. Something new took place due to the law, which the intellect created. The instincts of the peoples are different, the intellect is the same, and at the moment, when the uniform intellect was applied to the human living together, that appeared in the world which also the Bible calls the law.

The human being learnt to control his whole body as his tool first. Then the lawful period occurred where the human being tried to harmonise and order his community where he tried to compensate the instincts in the mutual action where he wanted to create conditions on this earth as they correspond to the intellect. The intellect was introduced by the way how the human being lived together. Thus, humanity developed in the first two quarters of existence. However, humanity was there not without guidance. The instinct developed to bigger and bigger brightness, until the law took on the form of the intellect widespread in the farthest circles.

Where from did all that come? Humanity would never have come so far without such brothers who were way ahead of their fellow men. At all times, always and everywhere there have been human beings, who developed the stages of existence faster to be able to lead the other human beings. Spiritual science calls such personalities, such individualities the guardians of wisdom, the guardians of human progress. There were always such guardians of human progress. Even today, there are some. These great persons, these personalities who have arrived at a stage of existence today where the majority of humanity will come only in a very distant future existed also in the pre-Christian times, in the first two quarters of human development.

They led the world; they were the shepherds of humanity and introduced order and coherence into humanity. Where from did those leaders of the human race get their knowledge, their wisdom? What did this wisdom consist of?—One led the visible by the invisible, the sensory by the extrasensory. One led the material connections by that which slumbers invisibly in the material. Does it slumber invisibly in the material? A simple reflection can convince you. Look up at the cloud. It appears bright and dark to you. It announces a thunderstorm. Moreover, while you are still looking upwards, the flash streaks through the cloud, the thunder rumbles. Where was the flash, where was the thunder? They slumbered; they slept as concealed material forces. As well as flash and thunder slumbered, a lot of concealed forces slumber in the visible as something invisible, in the sensory as something extrasensory. As well as our external civilisation has reached its present state, because the human being has learnt to wake up forces and abilities slumbering in the matter, the great spiritual culture comes from the fact that the guardians of humanity are able to wake up the supersensible forces slumbering in the sensuous and to control the lower by the higher.

As well as the master builder uses the force of gravity to lay the beam on the column, so using a force slumbering in the matter to erect our buildings by the different combination of columns and beams,

As the electrician controls our engines and other electric apparatuses with the invisible electric power,

The guardians of wisdom and human progress control the earthly forces by that which is not perceptible by the senses.

The visible is controlled not by the visible, but by the invisible. None is unworldly who rises by the invisible above the visible, but someone who is stuck in the visible. The true realist is that who controls the world by that which slumbers in him, so that he forms and builds up reality and introduces it into the service of human progress. As well as the master builder and the electrician use the forces slumbering in the matter to build houses, to create mechanical civilisation, the great guardians of wisdom and human progress use the forces existing in humanity to lead the human beings to their aim to order that which whirls chaotically in the outside world and to give it significance. Never was the advancement sensory from the instinctive, then lawful periods up to ours.

However, the wise guardians of humanity had to find out and to experience this at first; they had to be steeped in it completely, not due to blind faith, not due to vague convictions, but due to spiritual experience. They had to be clear in their mind

That there is something extrasensory, something extrasensory inside and outside the human being

That that which happens between birth and death is only one side of our existence and

That an essence outreaches birth and death

That there is something in the human being that is more comprehensive than all sensuous and is the creator of the form and the preserver of everything sensuous, and this not based on a supposition, but based on the immediate extrasensory, everlasting view.

Out of this view, the guardians of humanity had to act, then out of the knowledge that death is to be defeated, that a consciousness is to be gained that there is something that lets death appear as an event like other events of life. Only from such an experience the force arises to the human being to control the sensory from the extrasensory, the visible from the invisible. Had I to say with few words what the big secret of the great guardians of humanity is, I would say, these guardians of wisdom and human progress knew that there is something in the human being that defeats death.

They had to go behind the scenery of existence, to look behind the regions of existence, which the human being enters after death. What exists behind the sensuous had to be accessible to the students by experience. They learnt to know that in the temples of initiation of the ancient Egyptian priests and teachers of occultism, in the Eleusinian and other Greek schools or temples of initiation. Those who were mature to acquire these convictions were initiated into these secrets. Only with few words—I explain the other matters in the next talks—I can indicate what was imparted to the human beings in these temples of initiation, in these high schools of spiritual life.

There the human being went through death at first; he already experienced within this life that rise which takes place in the human being if he passes the gate of death. If he passes the gate, which leads to the other world with his natural death, he enters another land, the land on the other side of existence. One can enter it also already during this life, one can enter it by another state of consciousness, awakening the abilities which slumber in the human breast, which enable us not only to experience the unconscious state during sleep in the spiritual environment, but to enter the beyond using the spiritual qualities, to be a citizen of the spiritual world. One called this death, resurrection, and ascension.

They experienced the great initiates. If I may express myself in such a way, they experienced death with the living body, for three and a half days, they were dead, so to speak, they came out of their physical bodies and experienced the facts of a higher world, a spiritual world, that world to which the human being belongs according to his deeper nature. This happens to that part of the human being that enters the extrasensory existence. After the human being had passed this higher world, those who were already initiates recalled him to his earthly existence. Then he was a new human being whom one called a risen one. As a symbol of it, he got a new name that had a deeper meaning. Such a human being who had come into the mysteries and the temples of initiation to behold spoke a new language, and in his words, the spiritual world sounded which he had experienced during his initiation. He was a messenger of higher worlds, his words had wings because of the experiences in the spiritual world, and he spoke another language. He was one of those who talk the language of the gods, as one said, he talks the wisdom which the gods know. This is fundamentally theosophy, the divine wisdom.

One called such a human being a blessed (German: selig) one if one translates the word in German. The words have a deep meaning if one understands them in the right sense; they did not originate by chance. About such a man, who felt sympathy for the spiritual world because he had beheld it, one said, he is blessed. Those who know something about that great bliss, about those marvellous experiences of another world tell about it, even if they write profane writings about it. The most important of these matters was never written down and can never be written down.

However, those who tell and write down something of it write about it in tones that sound quite different from those who say something about a sensuous existence. Those who knew something of initiation speak of a renewal of the whole human being. One of them said, that only has become a human being in the true sense of the word who was blessed with his everlasting essence in the mysteries, while the others have still to wait, until they also get this mercy.—Plato, the unique Greek philosopher, says: those walk in the mud who got to know nothing of the divine of initiation.

Thus, we could still state many voices of antiquity and of the pre-Christian time, which emphasise the holiness, the power, and greatness of initiation, so that it resonates in our souls. Only a few, choicest ones could be blessed with the higher spiritual life in such a way, immediately beholding. The crowd received nothing but the announcements of such initiates.

Then Christianity appeared and changed these conditions completely. The depth of this change of humanity is expressed in a powerful saying, and that is: “Happy (Blessed) are they who find faith without seeing me” (John 20:29). The secret of Christianity is contained in this saying, and we understand it only if we take it as literal as possible. What does it mean? We know that somebody who had experienced initiation in the temple knew that he defeated death that he took part in the entombment and was blessed by the vision. Now a great individuality came who carried out this great event on the external plane of history in front of all, as far as they wanted to see it or could take up it by faith, by the union with the unique personality. That happened once on the historical plane, which had often happened to the initiates in the deep darkness of the mystery temples. This event took place in Palestine in the year 33.

What was received and protected till then more or less symbolically in the depths of the temples had become historical truth, historical reality on the big stage of life. One must understand this, because this is important. I entitled my small writing about Christianity really with full care not Mysticism of Christianity but Christianity as Mystical Fact (CW 8). I wanted to show not the mysticism of Christianity, but Christianity itself should be understood as a mystical fact. It should be understood that the event in Palestine is a fact of deep symbolism and at the same time something that is actual reality, actual truth. We should understand each other just concerning this point, because it belongs to the most important points of the knowledge of Christianity. If one speaks of the fact that in Palestine the event of death, resurrection, entombment and ascension took place as a historical event in 33 and says that this event has happened also before so and so often in the mystery temples, then one does not regard that as something real, then one does not believe in the real Christ. On the other side, other people who believe in Christ think that death, entombment, and resurrection are profound symbols. It is hard to understand that something can be fact and symbol at the same time.

Somebody never understands who explains history “really” and considers it indifferently that a fact also has deep symbolic significance. He has never grasped that there are high and low mountains in history, high mountains that outreach the high that they are facts and symbols at the same time. That is the point. Now we have put an event before all human beings, which pronounces before them that death can be defeated and that there is a spiritual life, which outreaches death, because the only One had defeated death. In front of all human beings, he had experienced what the initiates experienced in the mysteries. Now, one did no longer need to go into the mysteries to behold, now, one could believe and feel connected with Him who experienced the great event of the victory of life over death in the physical world. Now, one could believe even if one did not behold. That understands the religious books correctly who brings himself to a literal understanding again. Beholding means literally the beholding in the mysteries, and faith is the faith in the fact that death was defeated by Christ's life. Hence, we are allowed to say that the greatest teaching of wisdom of Christianity is that the teachings of wisdom of the various religions became fact in Christianity.

What were the teachings of wisdom of the various religions? Deepening really in the spiritual-scientific teachings you can convince yourselves that the religions comply with each other concerning their teachings. Take the teachings of Hermes, Pythagoras, and Zarathustra or also of other religious founders: in that which they expressed and taught one can find a deep consistent core of wisdom. All teachers who announced the great teachings of wisdom could say, I am the way and the truth.—For truth flowed out of their mouths; that truth which they had experienced in the mystery temples, they had become messengers of the divine truth. With Christ Jesus, it was another matter.

He could say more of himself. He became that which is expressed in the great and beautiful saying: I am the way, the truth and the life (John 14:6). He taught that in front of everybody, which the other religious founders said, living concealed to the rest of humanity in the twilight of the mysteries. The life by which experience was won inside of the mystery was invisible. It became visible because of the event in Palestine.

Thus, Christianity outranks the old pre-Christian religions. That wisdom which was won by the concealed life of the initiate came out to the public, and we have in the newer time in Christianity the truth that became person, life, and existence. Hence, it does often not depend with the old religions on telling how the religious founders lived. We do not hear telling, how the Egyptian Hermes, the Indian Rishis, how Zarathustra, how Buddha lived. If we receive the teachings and raise our hearts and our senses in them, the blessing flows from them to us. However, if we want to understand Christianity, we have to consider that Christ did not speak only that way, but also that he went his own way. Hence, no book by him, but only books about him are preserved. The good news, the Gospels, is not the wise language of Jesus. They are the stories of the life of Jesus. Others spoke about him. If the disciples of Buddha and Hermes spoke, they would say, we have heard this, these are his holy words, and we want to echo them to you.—However, if the disciples of Jesus moved into the world, they emphasised that He was there that they were connected with Him that they were His companions. They attempted to keep up the tradition, to reproduce it from generation to generation: we ourselves heard the word on the holy mountain together with Him; we laid our hands in His wounds.—It was the truth element of the living together that should transfer the liveliness to the future generations. This is somewhat different from that which existed before in the other religions. This is new.

If we want to imagine the whole significance of this new, we have to realise the difference that existed between the first quarter of human evolution and what happened now. What happens now? What does Christianity prepare humanity for, actually? Why had somebody to experience the great event in such a way that the human beings could look at him, could look up at him as evidence of the victory of life over death? One needed such evidence because now another historical epoch of humanity began, because now the intellect, the strength of mind was used for something different for centuries, even for millennia. With the propagation of Christianity, that approximately begins which we can call the triumphal procession of humanity about our material world. Christianity had to prepare for it first. In the middle of the Middle Ages, the material victory of humanity begins, the laws become more and more perfect with which the human beings found it. The human being becomes the master of nature by the perfection of his mechanisms, establishes a big system of, traffic and trade. The human intellect wins over our earth.

That did not exist in the pre-Christian times. Try to realise how our science begins in the times when also Christianity arises. You know that Thales (~624-~547 B.C.) was the first philosopher. Then Christianity prepares the ground for the use of the human strength to control the external nature. It was necessary that the conviction of a spiritual life comes from quite a different side so that humanity is not completely isolated from spiritual life. Now the efficient personality had to be used to conquer the globe in a material respect. Hence, science had to separate from the feeling, from faith. It was the characteristic feature of those who were initiated into the mysteries that science and faith, feeling and faith were one. For that who comes out of the material there is no separation between faith and knowledge, between truth and feeling. The forms in which the stars were arranged were the letterings of the godhead with the Chaldean initiates. This had to change in the new time. At first, the human being directed his look up at the starry heaven, and a science divested of divine feelings encompassed the skies and the earthly existence in all its phenomena. The knowledge of the world could no longer go the same way as faith and wisdom.

Because both had to separate, an event had to take place that guaranteed faith that founded such a firm feeling in humanity that faith could found itself besides the material science and that faith lived on throughout the material time. Thus, we have the firmly founded faith and science side by side, which does not have faith, but looks at the personality, at Christ. A personal relationship to the only One establishes itself besides the material striving. Thus, that which was put in Palestine in 33 was the bulwark to preserve the everlasting, the consciousness of the spiritual during the development of humanity towards materiality. Those had to be blessed who could believe in the only One, while they had to use their looking for the achievement of the material life. Thus, the second epoch of antiquity points prophetically to Christ Jesus. Not without good reason the teachings of the Old Testament are interpreted as predictions of Christ Jesus. Any initiation was such a prediction. What the initiate experienced, he experienced it spiritually first, then symbolically, then it was there in the world. Then it was a fulfilment, the fulfilment of the Old Testament was the New Testament. In addition, this word appears to us in its full significance if we grasp it in its depth. Thus, I have described three epochs of human evolution that go side by side, of faith, knowledge, and wisdom.

Let us carry our mind back to the times in which the poor Egyptian slaves dragged the big, massive boulders and worked themselves to blood on huge stone giants. The modern worker cannot imagine that labour. Bliss and contentment were the feelings, which penetrated the soul of the wretched slave. However, this slave knew one thing. He knew that the life that he lived in such a hard work was one life of many. The initiate often said it to him to make humanity aware of the fact that the human being embodies himself repeatedly and that he experiences that which he prepared himself, and that he is recompensed in future lives. Thus, the riddle of human destiny is solved for him really. Among the hard working slaves, bliss and religious feeling prevailed. The slave said to himself, he who commands me today was once as I am and I become once, as he is if I carry out all that now.—The prudent men who conquered the material world later, who dealt with the merely material science would not be able to achieve this, as overwhelming the teachings of Galilei and Copernicus, the teachings of the modern investigation of the sensory material existence may be.

Indeed, nothing should be said against these teachings and nobody can estimate its greatness and power more than I do. Nevertheless, it is true and one has to say also that the materialistic researchers could not find those fiery words, that spirit which opens the souls which gives the human being hope forever which gives the human beings the certainty of the mental-spiritual life. However, this certainty came from the personal connection with the unique Christ. The external science was also gradually deepened again. Science became wisdom bit by bit again, and the result of the fact is that this external science claimed to appear again as founder of a religion. What then are the enlighteners, the freethinkers? What do they want? They are, actually, religious natures. They want to found a religion; they want to conjure up such a religion from the modern science. In particular, Moleschott (Jacob M., 1822-1893, Dutch physiologist and philosopher), Haeckel and others with their books which founded a kind of materialistic Gospel for many are nothing else than founders of a materialistic religion. Because the worldly-sensuous has won such an immense strength and authority that the human being wants to gain the highest by science and its wisdom, the scientists have turned away from Christ Jesus, also those who feel only a bit of the power of science and have something to inform of the greatness and the power of science. Thus, we have the separation of science. However, Jesus spoke a word, a word that we cannot grasp deeply enough, and this is, I will be with you always, to the end of time (Matthew 28:20).

We do not need to borrow this wisdom only from traditions and books, but if we rise into the higher worlds, we have the greatest experience in ourselves again, which can be experienced only in the higher worlds beyond the gate of death. Then He speaks again to us, then He shows us that He is there today that we can hear Him immediately in the present. Hence, we need such a deepening of humanity again that the human being has the experience of Christ in himself and that the human being can find out something similar like the initiates in the ancient mysteries again in himself. At least a reflection of the great, significant experience of the mystery temples should be delivered gradually to those who turn to anthroposophy. They enter the spiritual region, the other side of life already here during this life. Thus, they can experience what Goethe expressed significantly in his poem, which begins: “Tell nobody except the wise, because the mob is immediately scornful,” and closes: “And so long as you don't have it, this “Die and be transformed!,” you will only be a gloomy guest on the dark earth.”

Today it concerns this passing away and becoming. There are methods of spiritual development with which we can wake the inner divine essence in ourselves, with which we can outgrow into the spiritual world. Our eyes are opened there for the spiritual world; our ears become active, so that we hear something higher speaking. We are able to become citizens of a higher world; we find that Christ is with us to the end of the world. Then we can also hear that language again, which spoke to the disciples on the mountain. This is indicated in the deepest mystery of Christianity.

Let us consider this great mystery at the end. Christ had initiated pupils too; he also led them away from the crowd. When he wanted to explain what he had said to the crowd in parables, he led his three initiated disciples: Peter, James, and John on the Mount Tabor. They beheld the transfiguration there (Matthew 17). Who understands the transfiguration recognizes the deepest mystery of Christianity. The disciples are translated from the sensuous existence. What faces them? Elijah and Moses. Elijah is the word meaning way or aim, Moses is simply the esoteric word meaning truth, and Jesus is life. While eternity appeared to them in temporality, while those who are dead long since appeared to them, before their spiritual eyes, it means that they had ascended to the spiritual world. Peter says to Jesus, it is good that we are here. Would you like me to make three shelters...? You can read the expression “make shelters” where a pupil attains the second stage of chelahood. One says of him that he makes shelters in the beyond.

The great truth in the religious documents is recognized everywhere by that who recognizes the so-called key words. The saying “I am the way, the truth and the life” faces you there. When they descended from the mountain, Jesus forbade them to tell anyone about the vision, until the Son of Man has been raised from the dead. They questioned themselves: what is “rising” from the dead?—They said to Jesus, the scribes say that Elijah must come first.—He answered, Elijah is to come and set everything right.—The disciples, in the most intimate sanctum, speak here about reincarnation as about something that is a matter of course to them. The Lord Himself spoke about it like about a matter of course, saying, Elijah has already come, John the Baptist is Elijah, but they failed to recognise him.—This is the testament on the mountain. “Mountain” is the key word for initiation. Where initiation is concerned, the term “on the mountain” is applied. What means: do not tell anybody that I come again? That is, until I speak again to you, until you yourselves are there again in such figure that humanity can again perceive the word of truth. Christ Jesus was as a deputy on earth. Looking at his death, humanity should feel the victory of life over death. The faith by which even the Egyptian slave knew of the beyond should be substituted by the faith that the everlasting is in the essence, which passes through the physical. Now they had to start the triumphal procession through the world. Nothing material remains to us of that which is wisdom, immediate knowledge of the beyond. Nothing of reincarnation should be taught to humanity during the following two millennia. Jesus determined this as his testament. Not before the human beings have gone through the third epoch of development, they have gained this material victory over the globe; they will have applied intellect and reason to the external civilisation. Then only a new epoch is permitted to begin, then wisdom can understand that again which lived uniquely. Then Christ appears again on earth, so that He can be grasped immediately.

Then the human being does no longer need the life on Tabor, and then he experiences the initiation in himself, finds the divine human being in himself. Then he will look up again at the divine life that was common property of humanity in the pre-Christian times. The anthroposophic teaching has introduced this new epoch. What Christ left on the mountain Tabor, the spiritual-scientifically striving human beings feel this as their mission, as their vocation. Christian mystics of the Middle Ages already indicated this. You find it expressed by Angelus Silesius, the great Silesian initiate: “If Christ is born a thousand times in Bethlehem and not in you, you still are lost forever.” As the blind person experiences the awakening of light, somebody who arrives at the new condition can experience the apparition like that on Tabor. This is the future. Thus, we had a Christianity of faith in the third epoch of humanity, and we shall have a Christianity of wisdom in the fourth epoch. What did humanity perform in the third epoch? The instinctive period is the pre-Christian time. We have had the period of the external material civilisation, and now we enter the fourth period of human development.

The human being has encompassed the world with industry and trade; without distinction of nation and race industry and trade work. The machine prepares the same goods in Japan, Brazil, and Europe. The same railways cross the globe in all areas without distinction of race, nation, and class. The differences within humanity have fallen in our civilisation. The cheque, which is written here in Berlin, can be redeemed in Tokyo. Everything in our civilisation has taken place in such a way that we can put up as a principle of the third period what no one could have put up as a principle in the starting point of our civilisation: we want to found a civilisation that encompasses the globe, without distinction of race, gender, occupation, and confession. This material civilisation has encompassed the world under this motto. This civilisation must receive soul. It is the task of the fourth epoch of humanity; it is the task of anthroposophy and of our lifestyle to introduce this cultural soul into humanity. We have a material civilisation, and we need a spiritual culture with the same qualities. The human beings are strong where they founded the moral connection. The Japanese trader understands the traders of all other countries. The human beings must understand each other in their souls.

This will be if these achievements are also made fruitful for the human science. The cultural body has three epochs. It needs a soul. The fourth epoch has to bring cultural spirit. This is the great basic idea, the big aim, which the big cultural movement must have, if it wants to be something else than a mere play for those who deal with nothing but brooding over mystic thoughts. If the Theosophical Society continues to exist, it manages this. Hence, it has to understand Christianity in its deepness. It has to understand its deepest teachings of wisdom and must also have the strength to practice these teachings of wisdom not in old traditional form, but to reshape them so that they live on usefully at all times. With it, Christianity is not anything past, but has the living strength to work on future more and more. Thus, anthroposophy, the anthroposophically understood Christianity is no doctrine, no dogma, no sectarianism, but it is something else. It is something that makes hearts leap for joy in the best sense of the word; it is something that raises the soul to the biggest tasks of the present because the biggest tasks can only correspond to the beneficial hope for the future.

Then we have understood Christianity if it gives us life for the future. Then we understand the high spirits correctly if they become our future teachers. We are their right pupils if we do not want to reproduce authoritatively what they themselves had said, but if their words, their actions have become the energy for the new that we create. This is the great secret, the big lawfulness and necessity that shall fulfil us in the progress of human evolution and that shall constitute our life in the highest sense of the word. This is the true education of humanity that we receive the strength of creating in the future and the hope for a beneficial effect in the future from a real knowledge of the great actions of our ancestors.

There are riddles of the world in which somebody takes an interest who wants to deeper penetrate into the structure and texture of our existence. Such riddles of the world are, for example, these: where from do materials and forces come, where from does life come into the world? Where from the purposiveness of nature, where from consciousness? How have we to assess the question of the origin of language, how the question of the riddle of the free will? These questions force themselves to somebody who wants to deeper penetrate into the understanding of existence indeed, questions which are not far from an advanced, educated intelligence. But before these questions there are more obvious, big human questions which have no theoretical, no scientific value at first, but which force themselves, which allow us to look up from the works and efforts of life at that which we want to call the imperishable compared to the transient. These questions are connected with that which meets us wherever we go, with that which must face us everywhere in the world as a riddle. These are questions on whose reply not only the satisfaction of our theoretical or scientific interest depends, but it also depends on them whether we have strength, courage and assurance in life, whether we have hope for a prosperous future of the human race and the single human being.

Such vital matters face us if we turn our look at the immediate existence of the human being, if we see how one is equipped at his birth with a low ability and strength and is inclined by these dispositions and talents. With it, we can foresee how he is condemned to a wretched, miserable existence that he has to carry on between birth and death. He may be born into a family so that he seems to be condemned to misery already without any guilt due to the circumstances and facts. The other is born into a family which makes sure from the start that he has a happy existence full of joy; he has talents and abilities so that we can say, he accomplishes something great and significant in his life. All that and other things embrace the big and immediate riddles, if we consider life, as it faces us, impartially. The great worldviews and their preachers always tried hard to solve these riddles of existence. However, in every new time the riddles of existence need a new solution. Not as if the old truth is no longer true, it does not concern this, but the fact that thinking and feeling of the human beings change, that the feeling of the soul changes more than one assumes usually, that one does not put other questions, but that one puts the old questions differently. The theosophical or spiritual-scientific approach to life, spreading out for thirty years in educated cultures, tries to solve the riddles of existence in such a way that the modern human being can be satisfied with such a solution.

There are two spiritual-scientific concepts that should form the object of our issue today and give answer to the raised questions: the idea of reincarnation or of the repeated earth lives, and the idea of karma or the big principle of existence. The spiritual-scientific worldview wants to answer the riddles of existence with these both ideas as the physical researcher answers his questions from knowledge, not from mere belief. What the spiritual-scientific worldview wants to give has the same character as what the remaining research wants to offer. The only difference may be that for the understanding of the scientific truth preconditions are necessary. A certain scientific basis also belongs almost to the complete popular scientific representation. However, the theosophical or spiritual-scientific worldview is understandable for every human being. It satisfies every human being, from the simple, naive mind which is only able to follow the questions and answers with sensation and feeling up to the most sophisticated sage who approaches these matters with the biggest doubt at first and who—if he only has the patience and perseverance to come to grips with these matters—finds his satisfaction. They all find not only satisfaction, not only that releasing feeling which approaches us in the soul if we have longed a long time for getting an answer to any question—who knows this feeling knows something about the intimate happiness of the soul—, but also concerning the vital matter it gives something quite different. There does not come into consideration what satisfies our thirst for knowledge, but something that gives us the assurance of life, something that should not give an answer only for single but for all soul forces.

Because we deal with so important and basic questions today, let me say first, in which sense the spiritual-scientific answers are to be understood based on life. One often counters the spiritual scientist, out of an entire misunderstanding: bring forward proof of that which you state there if we should believe you what you say about higher, spiritual worlds and about matters that are inaccessible to the usual senses of experience at first.—The spiritual scientist can appropriately answer only: nobody needs to believe me, from nobody I ask more than trust in my assertions, because there cannot be such proofs of the spiritual-scientific truth as one normally demands them. Who demands them does not understand the character and the sense of the spiritual-scientific truth.

Life delivers the proofs of the spiritual-scientific truth and life delivers them if not only we look with the senses here within that which our own eyes, ears, and our sense of touch teach us, but life in its entirety up to the highest spiritual parts of life. If anybody comes and says: I do not believe what you tell there, because this may be anything that you have devised, this may be fantasies—, and one can answer: well, believe it, believe that the spiritual scientists are the biggest swindlers of the world. However, something else is between belief and disbelief. This is an impartial listening.—Take a drastic proof. Take a map of Asia Minor. A man says, this is no map of Asia Minor, you have thought up this.—One can only answer to him: well, never mind, but remember what I have shown to you on this map, take note of it, and memorise it. If you come to Asia Minor once, you see that it is right.—The same applies to the spiritual-scientific teachings. No one needs to believe them. If only we want to observe carefully and impartially, there are enough proofs of it in life, also for that life when we have passed the gate of death, when we are on the other side.

One has to answer the old questions in a new way. Still in the 17th century, it was not only a superstition of the big mass, but also a common conviction of all learnt people who believed to understand something of natural sciences that not only quite low animals, but also even earthworms can grow out of ordinary river mud. One thought this generally. One did not have the conviction that an earthworm must come from an earthworm, but one believed that it originated from mud. The Italian scientist Redi (Francesco R., 1626-1697) put up the sentence: life comes only from life. Never comes life from lifelessness. The earthworm originates not from the mud, but by a reproduction of an earthworm.—So young is this conviction! Thus, the human race advances concerning truth. Everybody would be regarded as a fool today who believed that earthworms could grow out of mud. What Redi expressed at that time—who escaped the destiny of Giordano Bruno by the skin of his teeth—, applies to the spiritual-scientific worldview today. As well as it was contrary to the ways of thinking at that time to admit that life must come from life, the teaching of reincarnation is contrary to the present ways of thinking.

Some run literally wild by the spiritual-scientific truth as in those days the human beings ran wild if anybody stated that the earthworms do not grow out of mud. In the same sense, like that which I have stated now the spiritual-scientific worldview says, spirit and soul come only from spirit and soul. If folly does not win over reason, there is no doubt that in two centuries exactly just as the scientific truth, the spiritual-scientific worldview will have seized all circles.

What does it mean that spirit and soul come only from spirit and soul? Spirit and soul face us if we consider the destiny of the human being how it depends on external facts, on dispositions and abilities, on the overall character. Only someone who is not able to observe the fine, intimate peculiarities of a human soul in its becoming, who only has a sense of the coarse physical can deny that we see something growing up in the child that can be explained just as little from a non-mental, a non-spiritual as the earthworm from mud. Schiller's nose, Schiller's red hair and some other of his physiognomy are indeed explicable by bodily inheritance, exactly as the carbon particles and the oxygen particles in the earthworm come from other carbon particles and oxygen particles of the surroundings.

The lifeless parts of the earthworm come from the lifeless parts of the surrounding nature and the physical parts of our body come from the physical surroundings. However, we can explain Schiller's abilities and talents from the surroundings just as little as the earthworms from the mud. Nevertheless, it does not depend on Schiller. He is given only as a radical example. It applies to every human being, also to the simplest, that he develops gradually from the type. It is impossible to derive the individual from the physical inheritance. One can see that easily. Try to understand once how Goethe's saying applies here,: “Nature, mysterious in day's clear light, lets none remove her veil, and what she won't discover to your understanding you can't extort it with levers and with screws” (Faust I). This is nothing for pliers and microscope. Have a look at the child how it faces you in the first months and years. On its face expresses itself what it has from father, mother, and ancestors. The general-human expresses itself, the type, the character of the clan, of the family. We often say, the mild trait of the child comes from the father, from the mother, from uncle or aunt.

However, when we see the child growing up, a strange change takes place that is visible to a subtler sense. What we can perceive as the confluence of father, mother, grandmother et cetera like an imprint changes and takes shape from its inner being. What lives in the core one cannot derive from father and mother expresses itself gradually in the traits. The more something individual is in the soul that is above the type, the more the soul creates in the body from inside and transforms it. How could one explain the face of a great thinker, of a great world benefactor by inheritance who works from his inside and enriches the world with anything new? From the face, you can see how the human being outgrows the mere type. In every human being, just a spiritual essence reveals itself, which is not born out of physical inheritance, but is born into it. If you cannot lead back this spiritual core to father and mother, to the ancestors, we must be able to lead it back to something spiritual. Soul and spirit come from the soul and spirit. There is only the idea of development, the idea of repeated incarnations. The being that impresses its traits to the child already existed, was already repeatedly in a body. There you find an explanation of soul and spirit just as you find an explanation of the earthworm if you say, the earthworm has originated from an earthworm and not from mud or sand. Once there was something imperfect, however, we cannot go into it in this talk.

How does spiritual science explain the perfect and the imperfect in the mental-spiritual realm? As well as the small plasmodium originated, according to Haeckel from simple living conditions, and as the following animal formed bit by bit by the development of the external physical figure, we can say about a perfect soul that it gradually formed from an imperfect soul which became more perfect bit by bit. The imperfect savage with his childish soul has preserved that figure of our soul through which we had to go to raise ourselves to the spiritual figure of our soul. On the other hand, compare the soul of an average European with the soul of a human being as Darwin still met one. The soul of a modern human being has concepts of good and bad, of right and wrong, of false and true.

Darwin wanted once to make clear to a savage who was still a cannibal: you are not allowed to eat a human being, because it is bad.—The savage looked at him peculiarly and said, why? Where from can you know this without having eaten him? If we have eaten him, we know whether he was good or bad.—Thus, you have an imperfect soul that develops more and more completely. Our soul comes into the world not as a baby, but this soul has developed in imperfect incarnations first where it had understood nothing of good and bad but the pleasant and the disagreeable to the palate and the like. It developed through such stages and advanced to our level through many incarnations. We carry our soul in ourselves with the abilities and forces, which we have, with the destiny, which it experiences. We see more precisely if we come again in another incarnation on earth; we appear more perfect on earth, until that stage is attained on which we are able to ascend to a higher and more divine existence of which we do not need to speak today. There are indeed still other explanations of existence than the teaching of reincarnation, but this can solely solve the riddles of human existence.

A core of existence faces us in that human being about whom we say that he goes through many lives, through repeated lives. The materialistically minded says to us that mind and soul are only attachments to the body, developed only from the body; the thoughts and language are only higher forms of that which we meet also in the physical-animal realm. The materialist brings us to mind that our most elated moral ideals, our holiest religious feelings are nothing but the results of our physical organization. On the contrary, the spiritual-scientific worldview shows us that everything that rests in our souls is our everlasting essence, which formed its body step-by-step. The physical-bodily comes from the spiritual-mental: this is the teaching of the spiritual-scientific worldview, which becomes clearer and clearer, the more you immerse yourselves in it. It is a teaching that is not based on blind faith, although—if one wants to show it popularly in one short hour—one can outline it only briefly and cannot introduce in it extensively. However, it is a teaching that is founded as certainly and firmly like any scientific teaching. It works with the same methods, only in the spiritual realm, as the sensuous science in the physical realm.

Spiritual science speaks of the fact that the human being consists of a higher and a lower nature, and that his lower nature—when he walks through the gate of death—is given back to those elements, which it belonged to. The body is handed over to the earth; other parts are handed over to other elements. However, an everlasting essence is in the human being that always takes on a new human figure and form like the lily as a species always takes on new forms, while it goes repeatedly through the grain to come to a new life.

This teaching of reincarnation of the being, which shows us the development in the spiritual realm as the higher counter-image of the development in the sensory realm, leads us to see those finer, more intimate things in the human being. We speak of the fact that this essence of the human being contains a triple basic being, that it is of triple nature. We speak of the fact that something exists in the deepest inside of the human beings that is quite undeveloped with the normally educated people, exists only embryonic. We call this innermost essence of the human being atman or spirit man. With the most human beings, it is not even visible by vision.

The second member of this spiritual essence of the human being is the buddhi. In English, we would call it life spirit. This second element in the human soul is something that is expressed with the most developed human beings, with the leaders of humanity in a certain way. We can describe this life spirit in a certain way. This buddhi of the highest glory and sublimity inhabited the old religious founders, Hermes, Buddha, Zarathustra and—in the extreme—Christ Jesus. If I make clear what this buddhi signifies in the spiritual realm, I can do it only by a symbol. One must behold the spiritual either, or one has to sum up the everlasting in a symbol, like Goethe does who says: “All that is transitory, is only a symbol.” I would like to give such a symbol of buddhi. If you imagine the usual productive strength in the usual sensuous life, combined with love, but not with receptive love, but with devoted love: this is buddhi. There is in nature no other symbol than the hen, which sits on the egg, conjuring up a new life with its own warmth, sacrificing its own existence in love for the new life. Now imagine this transferred to the spiritual, imagine an individuality who produces the big, propelling forces, the spiritual impulse in the human nature for the further development in such a way as I have just described, then you have it.

The element of Christian feeling and sensation had been a basic strength since two millennia. It flowed as blessing through the Western hearts and fulfilled them with bliss. Did Christ not generate it and did it not exist in Christ? Was it not brought into this world with the highest glory, showing that spiritually, which lives in the sensuous, the devoted love which creates—which does not create a human being, but spiritual love which brings forth the universal wisdom, for centuries? Imagine this element in the human nature, and then we have what we call Christ in the Christian mysticism, Chrestós in the Greek mysticism, buddhi in the Eastern mysticism, the life spirit in its highest potentiality. Everybody who feels something of that which it means to produce spiritually what is incorporated as a force in the human development, everybody who feels something of it has a feeling of spiritual, bright clearness like that which expresses itself here below by a symbol, the true blissful sensation with which the chicken sits on the egg. This is buddhi. It exists in every single human being to a certain extent, at least as disposition.

The third soul force is that by which we understand the world. It would be brainless in the highest degree to believe that one could get water out of a vessel if no water is in it. However, such brainless people are those who say that they can get the wisdom of the world if it is not there. The astronomer tries to calculate and to understand the wisdom in the universe. The world is to be understood only by wisdom. Would it not be the biggest folly to want to take wisdom from the universe unless wisdom were in it? If not wisdom were given, we could never get wisdom there. The universe is created by the same wisdom by which we want to understand it. This is the third element that flows through the whole world. This is the manas. In English, it is translated best of all saying: wisdom is born out of the world, our spirit self is this third element. If you take these three things: atman, buddhi, manas, and then you have the deepest essence of the human being. Then you have what walks from incarnation to incarnation what is imperfectly formed with the savage where this triad also exists on a low level, up to where we see it with the modern human being, up to the great leader of humanity. The human being walks from incarnation to incarnation, from the cultured man up to the spiritually not only ideal, but also holy leader of humanity, up to Francis of Assisi, Bernard of Clairvaux (1090-1153) or others. The student can completely get to know the passage through the repeated earth-lives by the way the human beings stand side by side in this development.

What I have stated expresses itself in the whole human being to somebody who sees more intimately. I have said, this essence of the human being exists only as disposition with the normally educated person. It becomes perfect. However, what we form from our essence today formed and created us from the outset. Thus, we see this tripartite being, this essence working in the human being unconsciously at first and then consciously. Just now I have only mentioned an example how the inner being expresses itself in the physiognomy of the thinker. Not only in the steady physiognomy, but also in the gesture and in the mobility of the traits the essence expresses itself. They are accordingly formed bit by bit, depending on the essence growing out with the child. Spiritual research, occultism gives you the coherence of this tripartite being of the human being and that, which is expressed externally in his body, in his instrument. The so-called occultist says, with the man the spirit self-expresses itself in the traits at first. Buddhi develops in his organ of speech, lives in his voice, preparing future levels. The third force, atman, lives in man's gesture, in the movement of his hands. I said, in the organ of speech and in the voice the second member, buddhi, or Christ, lives as you have seen just now. The Christian mysticism expressed this the deepest in John's Gospel where you read: “In the beginning the Word already was. The Word was in God's presence, and what God was, the Word was.” John directly calls the speech Christ. In the female nature, it is somewhat different. Of course, I would like to say nothing against the absolute gender equality practiced in theosophy. Atman, buddhi, manas are the same with the man and with the woman. They have nothing to do with the gender, however, with the external figure. With the woman manas comes into its own in the speech, buddhi in the gesture of the hands, and atman appears in the whole body. These are the so-called occult differences between the male and the female figures, not between the essence of man and woman.

What is now this idea of reincarnation compared with the principle of karma? Karma comes from or is connected at least with the Sanskrit word karnoti that means acting, doing, and working. It is exactly the same stem like in Latin “creare,” create. Creare, do and create is the same. Karma and creating is the same, expressed only in two different languages. Now we want to realise what one calls karma. Karma is called, in English expressed, activity, becoming, and action. With a simple example, let me make clear what one calls karma. Imagine, you work on anything from morning to night. Then you go to bed, sleep the whole night through, and get up in the morning again. If now you say to yourself, what I have worked yesterday does not concern me, I start afresh today, and then you are brainless, are you not? Nevertheless, the only possibility is that you take up in the morning again, what you have left in the evening, saying to yourself, this is my work and where I have stopped yesterday, I must resume today. What does that mean? That only means that my destiny of today is determined by my work of yesterday. Yesterday I have created my destiny of today. With it the whole concept of karma is given. Every being makes his future destiny.

Take another example. Once animals walked into dark caves. Something peculiar occurs to these animals. They lose their sight. The food juices move to other parts of the body that they need them more than the eyesight. The result is that the faculty of seeing withdraws, the animals become blind. What do we have before ourselves if we see these animals producing blind generations repeatedly? There we must say, in the blindness of the animals we have the effect of the fact that the animals have moved into dark caves. By which have these animals created their present figure? By their preceding action. Nothing else is karma, as if one prepares his future destiny by his work in the past. Cause and effect are always connected. If the human being goes through a life on earth between birth and death, he commits a number of actions. He goes in the interim through death and new birth and enters a new life then. It is as well as if we wake up and take up again what we have left in the evening. What we have sowed in the past life on earth, we harvest this as a fruit in the new life on earth. If we he have made a bad, disgusting destiny in the past life, the effect of our own actions faces us in the new earth-life.

If we have caused anything bad to a person, he appears to us in the new life again and causes something bad to us as compensation. If a person faces me and commits anything bad to me, I can suppose that I had already been together with him in a previous earth-life and caused that which he now does. Thus, the destiny of the single human being becomes more transparent and explicable with the help of the big principle of karma, and the biggest riddle of life, which meets us at every turn, receives light and solution. Now I get an explanation why one is born in the deepest need and misery and why such a disgusting destiny affects him apparently undeservedly. It is the same as if someone has not done his work properly. He is condemned by the bad preparation of yesterday to do bad work again today. Thus, the same applies if I say that anybody who lives in need and misery now himself caused it in a previous life. I also know that nothing remains without effect. That has its effect in the coming life, which I do well or wrongly. The effect in the world is connected with the cause, the observation of the stars and the sun teaches that. The same applies also to the astral and spiritual worlds. What we do now is compensated in a later life. The biblical saying is right: “God is not to be fooled, everyone reaps what he sowed” (Galatians 6:7).—

Paul as an initiate knew why he especially pronounced such words. This is the big world principle that leads the human destiny. Now I know very well that it is also necessary to get an idea how this principle works, and about which I would still like to say some words. Who has heard some of my talks, already knows what I want to indicate herewith. If we look at the human being with spiritual sense, he does not face us as this physical body, but we know that this physical body is only one part of the big being, that behind him something is that Paul calls the spiritual body and that the spiritual scientist calls the etheric body. The etheric body is like a portrayal of the physical body, or better vice versa, the physical body is a portrayal of the etheric body. This is the second member of the human being, the etheric body. The third member is the astral body, that which the human being bears in himself as joy and sorrow, instincts, desires, passions, everything that faces us if a human being faces us that we do not see or perceive, however, with sensuous-physical means. What do we see if a human being stands in front of us? We see the skin, its colour and so on.

The anatomist can look with physical means still at bones, at muscles, nerves et cetera, but the desire and pain, instincts, and passions that are also in the same room are not sense-perceptible. One calls this the astral body and in it only the spiritual being of the human being exists which we call our ego, the bearer of our self-consciousness. While we have this, we become on our part again the bearers of atman, buddhi, manas, of that which I have described as spirit self, life spirit, and spirit man.

The animal already has the astral body. It has desire, joy, and pain. What exists, however, in the highest configuration with the leaders of humanity and exists as disposition with all human beings is the everlasting essence of the human being who advances from incarnation to incarnation. If now the human being dies, what remains there and what passes? The physical body, what one sees with eyes and can feel with hands is handed over to the earth. The etheric body is merged in the general life ether, namely not long after we have gone through death. The third member is the astral body on which the human being has already worked. Take such a soul that lives in the civilised human being, there you have the inner essence and the sum of his desires and passions. With the savage, on the first stage of incarnation, atman, buddhi, manas have worked a little on the instincts. Hence, they are still animal. What does the spiritual essence do? It works perpetually, while it improves the animal passions. The civilised human being differs from the savage because his astral body is no longer animal. Then the human being dies and goes to the astral and spiritual worlds.

One sees there what was still in him as desire from the first-time incarnation. If the human being enters incarnation for the first time, the animal passions are not purified. He eats his fellow men et cetera. Then the results appear. He starts roughly understanding something. We suppose the radical case that he says to himself if I can eat the other, he also can eat me. He understands that he can be also eaten up. The consequence becomes clear to him at the last minute, and there the first moral consciousness dawns on him. Then he purifies his desire by the judgement that he has formed, and this judgment comes from his spiritual essence. His judgment appears with the second incarnation as disposition. He has become somewhat nobler. He is now purifying his passions and desires more and more. He enhances them from incarnation to incarnation. That really happens if the human being dies. The physical body is delivered to the earth; the etheric body is merged in the life ether. What happens now with the human being, what takes place now?

Not only the ability to look clairvoyantly at the world but already the intellect could teach somebody who thinks deeper what must happen. The human being is disembodied, he has no physical body. What has he done, however, throughout his whole life? He has the conveniences of food by the sense of taste throughout the whole life.

This convenience of food, the taste of the dishes, the palatal pleasure is mental. The palate itself is physical. If the human being did not have the physical, he could not get the mental pleasure. If he had no physical ear, he could not hear, had he no physical eye, he could not see. We perceive everything that we perceive with the physical senses at first. The modern human being can perceive nothing without his physical senses. He is used to them. He is used to satisfying such wishes that can be satisfied by the sense organs. The habit to have wishes, to have pleasures, remains, the means by which he can satisfy them disappear; tongue, eyes and ears disappear. He does no longer have them. Now he misses them after death. He is still thirsting for the pleasure, which can only be satisfied by the sense organ. The result is that the human being comes to a state of consciousness after death, which consists in breaking the habit of being satisfied only by the sense organs. The soul must stop asking for sensuous satisfaction, has to purify itself beyond that which satisfied it on earth and can be satisfied only by sensuous, physical means. That is kamaloka in the theosophical worldview. We know it as the purgatory. One can compare that not improperly, which the human being experiences there, to a feeling of burning thirst, to a kind of burning privation. This is the state after death. The suitable means is not there sensuous-physical after death; the organ is not there by which the thirsting soul can be satisfied. If a soul has finished this connection with the physical in the course of years in the kamaloka, it lives in the spiritual world, to which it belongs as soul. It takes that along into the spiritual world. The spiritual-scientific worldview calls this spiritual world devachan or spirit land. What does the soul take along?

The purified desires and passions are now spiritualised. If the human being was incarnated on earth, he takes what he has gained to the devachan and processes it there for a new earth-life. A strength of life has to emerge from his experience. It is not enough that the human being experiences anything. Consider the difference between the experience and strength of life exactly. If an undeveloped soul finds out by consequence that it is impossible to eat his fellow man without putting himself in danger and damaging himself, if this faces the soul as experience, then it is this experience that must be transformed into strength, so that an inner voice exists: you are not allowed to eat a human being.

This becomes will, the voice of conscience, which becomes more and more perfect, the more embodiments we have experienced. Experience changes into will, in the voice of conscience in the course of our incarnations. You know now what the human being does in the devachan. In the kamaloka, he purifies himself, in the devachan; he transforms the experiences, which he had, to strength for the next earth-life to appear as a powerful, inner, individual nature. Hence, you can perceive it if an undeveloped soul appears in the savage; you can perceive this in his gestures and traits, in the movements of his hands as something typical. The more incarnations we have lived through, the more our individual comes out. What is elaborated? The experiences of his former incarnations which become his character.

You can raise another question: why does the human being not remember his former incarnations?—This question has little sense if it is put in such a way. You immediately realise this. It is in such a way, as if anybody comes and says: the human beings are called human beings, and a four-year-old child stands before us which is innumerate—, and now he says: this child is innumerate, however, it is a human being, so the human beings are innumerate.—However, this is a question of development. Every human being arrives at that level once where some advanced persons have already arrived who can remember their former earth-lives. If he cannot remember, it is because he must acquire this ability to himself first, as the child acquires the ability of reading, calculating, and writing. The human being is not allowed to let destiny pass himself in dullness if he wants to achieve the point of view by these experiences to remember his former earth-lives. How does this recollection of the former earth-lives appear?

This life is bound to the fact that the human being has developed as much as possible of his inner spiritual essence. The more free and independent from sensuousness the human being has become in this life, the more he lives in the soul, the less he is dependent on the pleasures provided by the senses, the more he approaches the state where he recognises himself in the former states. However, how should such a human being remember former earth-lives? Examine only once what normally fulfils a usual human being. Only that which the sensuous view offers! Of course, this disappears, because a recollection of former earth-lives is not possible. Not before the human being leads a life in his divine self, he remembers in the same extent what he has experienced in his former incarnations, and those who become engrossed in the spiritual life are certainly reincarnated with a recollection of the spiritual life.

Another objection is normally done against the teaching of karma. One says, well, it is the old principle of fate. Now one says, the human being has prepared everything for himself in his former earth-life. Destiny and character are thereby determined irreversibly. There is no longer freedom nor free will. There we are subject to fate.—If anybody said so, this would be as clever, as if anybody wanted to say: here I have a cashbook. On the left, I have all debits, on the right all credits. If I add both sides, a certain number results. If I subtract both figures, the profit or the loss arises as a result. If I add this on one side again, we have a balance.—Indeed, this is also with a life balance. The good actions are on one side, the bad and foolish actions on the other. There is also a life account with the life balance as there are accounts and balances in the accounting. Imagine now a businessman who said, my annual accounts are done, I am no longer allowed to register anything, I am no longer allowed to bargain, because everything that I am still allowed to do is predetermined by the previous registrations.

The same would be if the human being said, I am no longer allowed to commit new actions. The registrations and the balancing do not forbid him this. Just as little as the accountancy forbids the businessman to do new deals, just as little the karma forbids him good or bad actions. At every moment, we can register new posts; at every moment, we can increase the debit side and the credit side. Some people also say, if I help anyone who is in need and misery, I intervene in his karma. However, I am not allowed to do this.—This is not true. You can help the person to register new and good posts in his karma and to transform his life account to a favourable one. What you register as laziness, neglect, and fatalism is not connected so positively with the principle of karma. However, something else is connected with it.

If you see a chemist going to his laboratory, he will maybe go in with the idea: if I bring together sulphur, oxygen, and hydrogen in a certain way, sulfuric acid originates according to an irrevocable principle. Nothing is to be argued against this principle. However, the chemist can also omit to carry out the mixture, he can do it or not. The principle does not impair his free will at all. Nevertheless, the principle gives him the certainty that that really happens which shall happen. You cannot get carbonic acid one time and sulfuric acid the other time from the same mixture. The principle allows us to build on a certain effect. That also applies to karma. The principle of karma can keep us from no action, but there is the certainty that a right and fair balance must take place in life that every good action must have its good effect and every clever action its corresponding effect. The fact that everything happens according to a spiritual principle gives us the certainty. It shows us that nothing is accidental that we do but that everything we do is done in such a way that we can build on a right world connection.

Thus, this principle of karma is not only a scientific principle, not something that satisfies the theoretical interest only, but something that contains the solution of the riddle of life, the riddle of the world. It gives strength and certainty in life, it works in such a way that we know that everything in this life is connected according to a principle that is recognised more and more that we interpret unconsciously at first and then more and more consciously. Not only is the urge for knowledge satisfied with the spiritual-scientific worldview. Something else is given, namely strength, courage, and certainty. Not only one tells something of our determination to us, but at the same time we get the possibility to live according to our determination, to live in such a way that we advance to a more and more perfect existence. The solution of the riddle of life is not dogmatic and doctrinal, but full of life and mind-impregnated because of the facts of the principles of karma and reincarnation.

All those who looked deeper in nature, in the nature of the spiritual life found more or less this principle of karma and reincarnation. Giordano Bruno was a supporter of the principle, and when from a dullness a new intellectual culture emerged, Lessing (Gotthold Ephraim L., 1729-1781, writer, philosopher, dramaturg) concluded his wisdom in the teaching of reincarnation. I know that many people do not want to criticise Lessing. However, if one likes to praise him, they will not go along. It is strange towards a great man that one only accepts from him what suits one. This also applies to Giordano Bruno and Goethe with whom one regards these ideas as senility or the like. We see that also our German theosophy is deeply penetrated by this view. Only today, only since some decades it is possible again to inform in public about this view. For the centuries of the new development, this was not possible because the human culture had another task as I have already explained.

The teachings of karma and reincarnation appeared in the dawn, and also these great spirits were only able to announce them figuratively, symbolically, they understood them full of life. Where life could become explicable to them in its deepest depths, they often pointed with big life humour to this truth, to this everlasting principle of reincarnation that determines what we now experience between birth and death. Goethe pointed to it when he wanted to explain his deep soul friendship to Mrs. von Stein saying, “Oh you were my sister or my woman in past times.” However, Goethe also expresses the principle of karma like other great spirits. He expresses the fact that we enter the world according to our disposition following the principle of cause and effect like everything in the world in the nice words:

As on the day that lent you to the world
The sun stood to greet the planets,
You instantly thrived and continued to do so
In accordance with the law by which you made your appearance.
Thus, you must be, you cannot escape yourself,
Thus, sibyls and prophets have already spoken,
And no passage of time nor any can break into bits
A moulded form that develops as it lives.

(From: Primal Words. Orphic. Daimon)

However, he said the deepest what he had to say figuratively, among other things, in the beautiful poem where he compares the human soul with the water and the human destiny with the wind. He compares with that which flows along from embodiment to embodiment in the life stream; and the destiny is the wind, which lets the soul surge up and down in perpetual waves. As every following wave is dependent in its figure on the preceding one, the soul is depending on its previous figure, and as well as the wind becomes always new, in the life account of the human being always something new is registered. “Soul of man, how you resemble water! Destiny of man, how you resemble the wind!” he says at the end of the poem where he downright shows the reincarnation in the earth-life. “The soul of man resembles water, it comes from heaven, it rises to heaven, and it must descend back to earth, in eternal alternation.” Goethe shows the soul that way. It comes from the spiritual world, descends to the earth, goes back to heaven and comes again in a new incarnation

The soul of man
resembles water:
it comes from heaven,
it rises to heaven,
and it must descend
back to earth,
in eternal alternation.

The pure jet
streams from the lofty,
steep rock wall,
then falls as charming droplets
in cloudy waves
on the smooth rock,
and, gently received,
it bubbles with a veil of mist
and a quiet murmur
down to the depths.

If cliffs loom up
to meet its plunge,
it foams indignantly,
in stages,
into the abyss.

In its flat bed
it moves quietly down the meadowy valley
and in the smooth lake
all the heavenly bodies
cool their faces.

Wind is the wave's
amorous lover
wind stirs foaming waves
up from the very bottom

Soul of man,
how you resemble water!
Destiny of man,
how you resemble the wind!

The Persian legend speaks of two contrary divinities, of Ormuzd, the good god, and of Ahriman, the bad god. Both divinities battle for the human being, generally for everything that develops here on earth as life. One holds out in prospect that once the good divinity wins the victory over the bad divinity.

Whatever one thinks about this legend, everybody sees a portrayal of this idea in nature, in the surrounding world. To get an example, look at the fire on one side. We owe our culture to it, our comfort and our advancement here within our life, and on the other side look at the destroying power of the forces related to the fire in any respect as for example the earthquakes and the volcano eruptions. So, on one side, beneficent, preserving, life-sustaining, and life-giving powers prevail, and, on the other side, life-destroying and hostile powers. The scene on which the fights of these both powers take place is not only the external human being but also the internal one. The human soul is torn between hostile powers: between pain, evil, grief, and the beneficent powers of existence, fulfilling us with joy, raising our hearts and pointing us to the spiritual spheres of heaven.

Deeper natures have always seen the unity, basically, the harmony between these two contrary powers. I need only to remind of something completely known and you imagine how a choice spirit of our own German culture expressed the unity and uniformity of these contrary powers. Schiller's Song of the Bell contains the nice words just in this regard:

Benevolent is the fire's might,
If man tames and watches it,
For what he builds what he creates,
He owes to this heavenly power;
But terrible this heavenly power is,
If she, casting off the shackles,
Strides along on tracks her own,
This free daughter of nature.

The same under two different points of view!

If we look at the external and internal human being in such a way, we see reluctant powers in him everywhere. One of these powers of which since ancient times prudent and not prudent people have spoken shall be an object of our today's consideration: that power which one always called Lucifer.—Not only from the scientific, historical point of view, but also from the internal, the so-called esoteric point of view we want to deal with this subject.

The word Lucifer means light bearer (Latin: lux—the light, fer, ferre—bear). If we keep this word in mind, we must already say to ourselves, those who named this power could impossibly mean only that which various positive religious convictions summarise as the destroying, grief, and downfall bringing power that they see in the symbol of the snake and the evil dragon.—However, the religious system best known in Europe, the Christian one, complies with what in the vernacular one calls devil or Satan, whom one regards as the life-destroying power and as that power which draws us down. You all know the snake as the seducer of humanity. You can read it at the beginning of the Genesis, the Bible, and it lives in the consciousness of many people that way.

Not always and not in all confessions the snake was regarded as the symbol of the evil, as the ruining power, as power that draws us down. If we look at the Christian-Jewish myth, it cannot appear to us completely that way. For who would today count that power which brought the knowledge of good and evil to the human beings, of which one says that it opened men's eyes, absolutely to the hostile powers? A big change has taken place just in the last century.

We only need to remind of the name of the great genius Goethe to say which changes have taken place in the course of the last centuries. You all know that Goethe transformed the medieval Faust legend, not only covered it anew. If you pursue this medieval Faust legend, Faust stands there as the representative and type of the human striving, of the striving that is built on freedom and independence and on science, not of that which should be built on revelation, on faith.

Even in the 16th century, the folk spirit represented this Faust, this genius of the liberal striving for human knowledge so that he must absolutely become a slave of the evil, life-hostile powers. Faust must go to ruin because he turned away from the faith, from the tradition of the millennia, from revelation. One tells of him that he did no longer want to be a theologian; one says of him that he laid the Bible behind a bank and became a worldly person. A worldly person was such a person who wanted to found his existence on own knowledge and on own insight of the forces. Such a person had necessarily to become a slave of the evil forces, according to the point of view at that time. Goethe shows us this fight in a new way. How does he close Faust's destiny? He lets the choir of angels sing: “For him whose striving never ceases we can provide redemption.” In addition, here, Faust makes the pact with the powers that are connected with Mephistopheles, but he is redeemed, although he founds himself on freedom and self-determination. Faust reaches to the pacification of his existence. This soul change took place there. Lucifer is no longer recognised in the old way as fateful.

If we look around in the old religions, Lucifer was not always fateful. In the old Indian religions. One called the sages, the leaders, those who illuminated the human beings with spirit “snakes.” It is similar in many religions. Why? What does Lucifer represent in these old religions? What does he represent, finally? This and the like shall occupy us today. What does he represent to the occultists, the explorers of the forces slumbering in nature, of the deeper forces of nature who speak about Lucifer in the sense of this knowledge as that who shall bring the light to the human being who builds on himself and does not build on revelation and faith, but on knowledge and science?

If we want to penetrate into this matter, we must touch something that leads us to bygone times of human existence, so to speak, to the starting point of human evolution. This object, which can only be touched here at the beginning, occupies us completely when we speak about the evolution of the planets. Nevertheless, we have to start already today from this time of human evolution. Evolution is that which appears to us today as a magic word and wants to make the human existence comprehensible, what faces us today in certain perfection and completion and from which we hope that it advances to higher and higher levels of perfection. We attribute everything that lives round us to a development from imperfect to the perfect. That applies to the human being also, to the human being who enters existence according a deeper teaching of development before ancient times in which our earth still did not look like today and in which its natural forces worked quite differently. In the sense of the theosophical or spiritual-scientific worldview, we also speak about this starting point of human evolution, but we speak of an evolution that leads us back to times that are even more distant and to a starting point, which are before our earth evolution. I can only indicate this.

When the human being entered into existence, he was alone, so to speak, with and among the physical realms in the world. If we look at the human being in such a way, he appears to us as the highest member, as the last link in a developmental chain compared with the remaining physical realms, compared with the mineral, plant and animal realms. However, as foolish as it would be if a plant, a stone, or an animal spoke: with me the development ends—, as foolish and senseless it would be if the human being spoke of himself: with me the development ends, I am the highest of the beings, which are possible here on earth.—We must look up at other beings, which we cannot reach with the sensuous eyes, which we reach, however, if the slumbering deeper, spiritual forces are woken if the spiritual eyes are opened.

The theosophical or spiritual-scientific worldview has to bring a consciousness of these advanced beings again who are related to the human beings as the human being to the lower realms of nature. When the human being entered into existence, he was not created from nothing, but he originated from former developmental links. In addition, other beings went through such developments. They outranked the human being. The religion, also the Bible speaks of these beings. It speaks of beings who could feel as perfect at that time as the human being feels once when he has finished his present development on earth. We say in the spiritual-scientific worldview, in the human being, in his deepest inside a god is originating. With the Christian mysteries of the Middle Ages we speak that the human being can rise to realms which stand above those in which he lives today. The Christian mystic Angelus Silesius says this: “If you rise above yourself and let God prevail, your spirit experiences Ascension.” Then he does not merely receive from the creative powers like today, but he is then a creative, a spiritualised and deified being.

At the starting point where the forces, which have reached certain levels of perfection today, were still in their childhood, there were beings beside him who had already gone through such stages which he has to finish today. They were that—if we understand the Bible rather internally—from which the gods descended. The gods have also developed, even in the sense of the Bible. The Elohim are not something that simply stands there, but they are something that has become and has developed to that height. They stood on that level in the past to which the human being develops once. These gods have reached a certain completion. However, as well as on the stages of our present existence beside more developed human individuals also those are who have only reached a lower degree of perfection, at that time still beings also stood between human beings and gods who were higher than the human beings, but lower than the creative gods. I know how ambiguous such things are, even if one takes them seriously. I know that the materialistic worldview almost forbids, because it regards it as superstition, to speak of developmental stages of such beings.

However, this cannot prevent us from facing the truth and from speaking of developmental stages of the human being. The gods were in lofty heights above the human beings, and immediately about these were beings who stood in their development between the gods and human beings, but did not complete it at that time. They went through their development among the human beings, because they were closer to them. These beings made up as it were on our earth within their development for that which they had omitted earlier. The secret doctrine, occultism complies with the old religions and the deeper profundities of our time. They subsume these powers as Lucifer. The theosophical worldview shows that a god lives in the human being who expresses himself in the slumbering dispositions that are, however, divine dispositions one day, that the human being has developed at the end of the evolution, but also the luciferic principle lives in the human being and belongs to his soul.

After we have made this clear to ourselves, we are free to speak of gods and luciferic powers, of the divine and of the luciferic principles in us as the physicist speaks of electricity and magnetism. The gods stood there as elated beings. Now we must realise both—gods and luciferic powers—as the big principle which lives in any development and work. Look once at nature round yourselves. As the lowest of a sequence the lifeless world of the mineral, then the plants, then the animal and finally the human realms face us; and then even further up the realms of the higher beings. If the plant could open the eyes and look with bright, clear knowledge around it, then it would say to itself, I owe my existence to this mineral realm, which lives round me; if it were not, I could never be. From it, I get my vitality. This realm forms the ground, from which my roots grow. Without this realm, I could never be there.—Again, if the animal could look at the lower physical realms in the same way, it would be the same. It would have to look down at the lower plant realm and say: I have grown out of it, I owe my food to it; if the plant realm did not exist, I would not be.—

It is the same with the human being. He also has to say to himself: I have grown out of these lower realms of nature, I owe my existence to them; if they were not, then I would not be. There the higher realm faces the lower one again and helps, so to speak, to further its existence. Imagine only once that the mineral realm would only have developed on earth! What would the earth have become? A rigid, lifeless body that hurried through the space. Life would have remained in the mineral realm like slumbering in a grave. Now this life has escaped, so to speak, to a higher realm, to the plant realm, and the mineral realm on earth is made again a living one by the plant realm. The mineral holds and carries the plant realm; the plant realm transforms the mineral perpetually in the living circulation. Consider what the plant makes with the mineral forces on earth! If there were no plants on earth, the substances of the mineral realm rested in the dead rock. However, because there is a plant realm, it soaks up the substances, revives itself with them, and returns them. The lower realm offers the basis and forces to the higher one, and the higher realm helps again to preserve the existence of the lower one. Thus, it is with any next higher realm. The animal realm lives together peacefully with the plant realm, it inhales oxygen and exhales carbonic acid; the plant builds up its body from the carbon and delivers oxygen for it.

What is about the human being? He also lives by means of the lower realms of nature. There we gradually come up to the human being who approaches the spirit, subsists on the spirit. If we go over to the spiritual powers, there is exactly the same relation between the gods and the human beings as between the lower realms of the universe, a relation, similar to that between the plants and the minerals or between the other higher realms of the universe. We know what the plant contributes to the formation and stimulation of the mineral realm, what do the spiritual realms contribute, what do the gods do with the human being at the starting point of development and in its progress? What did they do with the human realm?

The gods have completed their development. They have no immediate interest in the human realm—if we want to speak here evidently, even if not quite appropriately. However, they have an indirect interest; they give it the forces, which bring the slumbering and solidified life in the human being back to existence, as well as the plant gives the dead stone life. Have a look at the mineral, the plant, and the animal realms. How are they opposing each other? The esoteric who investigates the deeper forces of nature says, the mineral, the plant, and the animal realms face each other like wisdom, life, and love.—Try to understand that!

If you look at the mineral realm as it faces us in nature: everywhere you try to understand it with your intellect and wisdom. You investigate the stars and their orbits, the physical principles of the mineral world. The plant pulls wisdom and the world regularity out of the mineral world. We say without thinking, wisdom, regularity rests in the mineral realm; it is the embodied wisdom. However, poor, sober, and dead would this mineral realm be with its wisdom unless the plant world had come along and its stimulating principle had woken the sprouting life in this slumbering wisdom. Love and wisdom exchange the forces with each other, while the plants and minerals interact with each other. In a similar way, it is also between the gods and the human beings. When the human being began his development on earth, life rested in him at first; the gods stoked it up again for a new earthly development. What is associated with this earthly development? Again, the human realm and the divine realm are related to each other like wisdom and love.

Hence, esotericism, all deeper confessions—also Christianity—speak of the fact that God or the gods are love, the stimulating principle. This principle causes the sensual love at first. That is why Jehovah is shown in the Jewish religion of the Old Testament as the bringer of the sensual desire, as the giver of growth and reproductivity. In the sensual desire lies the principle of the further development that drives from the imperfect to the perfect that is the development from the animal realm up to where love founds states. In this love, which appeals, so to speak, the human beings for communities, which penetrates what is solidified in the human being with sprouting life, as the plant appeals the stone for life, we have the revealing, original divinity in it at first. This is the case in all religions and in the esoteric science too. Now we must take stock of the fact that we have here to see the divine driving forces in the human evolution. The human being had forever to regard that which propels him, which furthers him, as a gift, as a revelation of a divine principle.

The luciferic principle enters among him and the gods. Thereby he is enabled to take charge of that which lives unconsciously as a divine principle in him, in his unaware desire of reproduction and development. Thereby he ascends to independence and freedom in his development. Why this? Because that which lives in Lucifer is closer to him, so to speak, is a younger brother of the divine principle. When the development was still in an older phase, the gods were on the level of humanity; there they looked for their own development independently within the human level. However, after they have developed, the human being is a creature among them; they control the human being and work in him. Now the luciferic principle comes along. This still has a more familiar and more intimate relation to the human being; it has not yet completely outgrown the level of humanity. It is something that rises above the present point of view of humanity, but is associated intimately with it, so that it melts more together with the human being and works as own desire in the human being to further himself. These are three levels, which work in the human being as his developmental forces: his humanity, the luciferic principle, and divinity. If we want to understand the human being, as he faces us on the present level of development, then we must see in the sense of the spiritual-scientific worldview that he has developed the so-called four lower principles. At the same time, I assume something that the theosophical worldview teaches. I want only to give a short explanation of it.

At first we have the physical body of the human being, then the principle of the etheric body, the stimulating one, the formative one, then his desires and passions, the animal in him; this has awoken to independence due to the fourth principle, to the real ego of the human being with which he has outgrown the animal. This human ego is that which develops, actually. This ego lives in three lower principles. It is the fourth. Within this fourth principle, the divine powers work which have already passed the fourth principle in their development and control it from above. We have the luciferic powers still associated with the fourth principle. The gods have ascended from the level of egoity to unselfishness, to devotion and to the overcoming of any special existence. The luciferic in the human being is enclosed with the bigger part of its being still within the ego; it is still within the human interests. With it, we see that everything that lives as unselfishness and willingness to make sacrifices in the human being is the divine principle in the human being, and that beside this divine principle another driving force is in him. Who practices true introspection learns to recognise the other principle. It is the luciferic one.

It strives for divinity, not only in complete devotion sacrificing its self, but it strives for the high stages of perfection, with enthusiasm, indeed, but just from the deepest interest of the self: not only because I love it, but because the higher perfection coincides with that which I must love. I want to strive for it as a human being in divine freedom. The divine powers do not strive for this perfection. By the luciferic striving, however, I make the divine perfection my very nature.

That is why we can say, if this luciferic principle were not in the human being, the gods would him leave in a certain passiveness, in a certain idleness, and they would lead him to. He would be in the state of being a child of the gods. Indeed, his being would strive to perfection, but not he would be that who strives in such a way but the God in him.—Besides, the other, the luciferic strength is added. It makes this striving its own issue. It sets itself the goal of perfection. The biblical myth also shows this also wonderfully. The gods created Adam and Eva, fated to be led by the divine powers to divine perfection without any own activity. However, because the snake comes that gives knowledge and freedom and thereby the possibility of perfection, it brings the possibility of the bad too.

Because the decision between good and bad is now laid in the man's own hand and knowledge, the desire, the love is made the bearer of an unaware, but divine striving for perfection. Everything that should live in this striving for perfection should be aglow with this love, with that which reveals itself to the human being in this love. On the other side, that power opposes it leading the human being, while it takes possession of this fourth principle, of the ego, it wakes him for own choice, gives him light to own knowledge, so that he walks to perfection in the light. Thus, we have the bearer of love and the bearer of light as two real forces prevailing in the human being.

I have expressed in modern form what you can find in all confessions, in all occult worldviews as the divine principle and the luciferic principle. Only those confessions which have gone over more and more to founding themselves only upon revelation, only on faith have felt what works in the human being and lives as own principle of perfection as the bearer of the bad. Therefore, Lucifer, the light bearer, became the seducer from that who invokes the human being for freedom, for independence, for the bright, clear knowledge.

This is one side. All those religions which have left their starting point—for they all have the right view of God and Lucifer at their starting point—which only search for the God who leads the human beings in unconsciousness to bliss, at the same time they all feel that in which the God himself works also as something causing ruin. They feel nature as sin; they feel the mind, the bright, clear knowledge as the perverting Lucifer. Goethe pronounced this, “Nature is sin and Intellect the devil, hermaphroditic Doubt their child, which they together foster” (Faust). Yes, it is true, very true that the doubt is between divine revelation and striving for freedom. However, it is also true that this doubt is necessary to the human being if he really wants to strive for godliness from his own ego by his own merit. We have to go through the doubt, and not before we can doubt all truth, we are able to take possession of truth really. Who has never doubted does not know how the human being is connected with truth. However, who overcomes the doubt gains higher knowledge than if it has become his possession out of blind revelation. This is the pedagogic value of doubt. Therefore, it stands rightly between the divine that cannot be separated from nature and is regarded as sin, between that which is diabolical, is luciferic and the level of perfection.

Considered this way, the human development seems to be put in a certain perspective. The whole development of the Old Testament appears to us in such a way that the God prevails as love in the progress of the human race, in the sensuous love and in everything that it founds: blood relationship, family, clan et cetera. We have perfect with the Jewish people in Jehovah. He is nothing else than the personified power of nature, if one notes how he prevails in the mineral realm, in the sprouting plant realm, in the animal realm feeling joy and sorrow, and in the human being himself. The human God, the Christ impact allows the mineral to form the crystal, it makes the plant sprout and the animals go through the instinctual life, and it leads the human being from the imperfect to the perfect. Ascended the human being to the higher realms, he would remain a mere nature being unless the other spirit, but the spirit beneficent to the human being, Lucifer, prevailed in him who evokes selfishness, indeed, but also independence and freedom. He makes the human being his own being, a special being and raises him above the mere power of nature that way. As true, as it is for the feeling of the servant of Jehovah that Jehovah himself is the basis of the human world that he is the godhead, as it is true that Lucifer rebels against this power of nature and leads the human being to knowledge, calls on him for a clear consciousness.

Thus, the human being raises himself to independence. He releases himself from the ties of the blood relationship, of the clan and the people. He becomes gradually a personality, indeed, an egoistic personality. There Jehovah approaches him out of the same spirit, the governor of the higher life, who regulates the development by law, by commandment. If we have the god working in nature by the sensuous love with necessity, we have him as legislator now, as the god of the Ten Commandments. We have him as Jehovah, who gives the human beings the law, which they have to obey, which shall arrange the awaking personality, which shall harmonise and balance it. What is sensuous love below is a commandment of morality above. That should also be raised which works not only as a physical power, as a commandment which strives not only out of divinity to perfection, but it should also be raised to the human ego. Thus, the general physical lawfulness gives that the mere power of love changes into the principle of spiritual love that Christ originates from the sensuous Jehovah. This spiritualised love does no longer work only in the physical instinct but spiritualises life, which once law could only control.

Thus, Christ becomes the founder of the law that does not approach the human being from without like the usual law, but becomes a soul force like the innermost desire of morality. If Jehovah gives the commandment, Christ gives the power of working. If the god Jehovah determines what is good, Christ prevailing in the human being gives birth to the good out of the strength in the human being himself. The forces of nature are raised to the soul; what was sensuous love becomes spiritual love due to Christ. The law itself is warmed up by the divine, it works in the world as divine grace—using a Christian term.

Thus, we see with the big progress in the turn of the eras the sensuous love, the principle of the natural force only imagined as divine, being refined and spiritualised to the mental love, to the power which does no longer work on the physical plane but on the moral plane.

At first the Christian caritas, the Christian love is the refined power, which produces a moral coherence among the human beings. This coherence considers the human beings strictly as human beings and makes them all equal compared to the highest perfection. It immerses morality in love, as instincts were once immersed in love. This is the first time of Christianity. Hence, the Christian virtue became the virtues of community, the virtues of the harmony of the human souls. The god who brings together the human beings wanted to work in mental love, and this is the principle of the Christian religion. As once, body found body in the natural principle, now in Christianity soul meets soul in the higher love due to the Christ principle. As the Jehovah principle created human communities based on blood, based on family, clan, and people, Christ was called to cause that souls find souls without mediation of the blood. The sensuous love is refined to the self-sacrificing devotion; the physical power is refined to the moral action of the god. As well as in the course of the Old Testament the other principle worked, the luciferic principle, as a divine natural force penetrating the human beings bringing them independence and freedom, in the newer times this principle penetrates the human development as a bearer of light, as bearer of freedom. It is not the opponent; it is the necessary supplement of the Christ principle. It is connected with this Christ principle in a unity, as well as all reluctant forces of nature are imagined as connected by those who have understood nature and universe. As well as Schiller speaks of it:

Benevolent is the fire's might,
If man tames and watches it,
...
But terrible this heavenly power is,
If she, casting off the shackles,
Strides along on tracks her own,
...

It is the same here. On one side, the Christian caritas, the Christian love, the divine that leads soul to soul and, on the other side, the bearer of light, the bearer of independence and freedom.

By the soul love, humanity would also live only in an unconscious perfection. However, because the soul is impregnated and warmed up, is illumined with the bright, clear knowledge, warmed up by the light of the spirit, because in the human being the bearer of light lives and works, the Christian love thereby works on the free development of the human being also in future. Thus, both powers—revealed wisdom and science gained by the human being—face each other. Soul and consciousness face each other in such a way: the soul glows in spiritual love, and the consciousness penetrates and illumines this spiritual love with the principle of clearness and freedom. Thus, the human being lives between these poles of his being; he works and lives between these powers. To somebody, who looks deeper at the things, Lucifer, the bearer of light, is no hostile power. Lucifer—even if he himself casts off his shackles and strides along his own track, as a free will of the universal power—, always creates the good—to speak with Goethe's words—even if he wants the bad. Lucifer opposes us inevitably as that which must complement another principle in the human being. He proves to be the close friend of the human being who faces him as a brother, whereas on the other side the human being looks up at the elated gods to whom he obeys in quiet devotion, who bear him in their love.

Thus, life appears really as a fight between light and love. It is that way in the present stage of development. As well as the physicists put positive and negative electricity, positive and negative magnetism as two poles, which belong together inevitably, light and love in the higher area of human life belong together like two poles of human existence. Never there originates only one kind of electricity; if you rub a glass rod with a cloth, it becomes positively electric; however, the cloth becomes negatively electric. That applies everywhere. Never can work only one force in the development of life, always the other force must be added as necessary complement. In the human life, the two poles are love and light. The one is not possible without the other.

As well as the old law, the commandments of Jehovah, which he gave symbolically on Sinai, changed because of the appearance of Christ Jesus on earth, love also changes. Love is something mental that appeared as a higher stage of the physical power in the sensuous love. That is why it is also possible that on the higher stage something clearer appears, namely knowledge.

What was knowledge? It was, if you look back, something that is similar to Jehovah's law, the Ten Commandments, and it has to be remelted. As by Christ's death the love of the sensuous stage was remelted to the mental stage, the principle of mere knowledge, the luciferic knowledge, has to be transformed into a higher one.

We are included in this change today. In certain respects, we experience such a renewal of that which took place in Christianity. As the law changed into grace, science has to change into wisdom. As grace must be borne by our own soul, wisdom has to be borne by the human soul. As Christ is the god who can also prevail in the human being and enables him to become his own legislator in grace, wisdom is born out of the human science. As our science is built on external experience which is given from the outside like the Jews got the commandments on Sinai, this science will be born in wisdom as the law has been born anew by and in Christ. This is the spiritual-scientific striving. We have science given from without, given by the senses, up to now and this has reached the highest level in our cultural life in certain respects. The future must bring that the human being produces this science from his inside as his very own possession, that he changes Lucifer into that who lives and works from the human being. Spiritual science wants nothing else than such a deepening of knowledge. Just as the law or commandment became internal in the Christian virtue and as in the Christ virtue the human development advances in love in the soul life, our material science will progress emotionally if it is reborn from the soul. Spiritual science should aim at this rebirth.

There is a quite analogous event of the human development: Christianity has put up moral virtue instead of the mere physical power in love. The future development brings inner virtue by evoking inner, concealed forces in the human being. As we look back to a development that brought internalisation, law, we see back in the external academic life to a scientific striving, which brings internalisation. As the law was deepened to grace, science will be deepened to wisdom. That means, however, to look for inner development. The law was transformed into the soul by Christian grace. Our science is transformed out of the strength of the own soul into human skill and achievement. Spiritual science wants to rouse the inner, slumbering abilities.

If the Christian works out of the love of his soul compared to the servant of Jehovah, somebody who recognises works out of the wisdom of his heart in the future and attains an even greater deepening of the human development with it. Christianity also promises development of the external soul life. Christianity promises a citizen of the spirit, who connects human being with human being externally without distinction of race and gender. This striving will make the human being such a citizen in the higher spiritual worlds by inner esoteric development.

This is the relation between spiritual science and the external Christianity: the external Christianity looks for external virtue to gain the spiritual with it; the occultist rouses inner virtues slumbering in the human being to gain the even deeper sense of the higher spiritual worlds. What we are talking about is only a deepening of Christianity itself. The Christian principle deepened the law; the spiritual-scientific principle will deepen science. We have the luciferic principle in the entire human development not as an enemy, but as a pole belonging inevitably to the other pole. We have put it to Christianity, as it was up to now. However, just there we have recognised that the principle of the light bearer associates with the principle of love to a higher unity. If inner spiritual abilities are added by the development of the only external Christian virtues, we have an even deeper Christianity, a Christianity that cannot be dictated by the church but that everybody develops by the abilities still slumbering in himself today. Everybody develops the god by own strength, and all souls co-operate in free striving. Lucifer adds freedom, science, and independence to love and goodness. Only that who wants to stop at an epoch of human development can bring himself to turn away the look from that auspicious future perspective.

Any past would be infertile unless it contained a new higher future within itself. The understood spiritual science makes hearts leap for joy and fulfils them with another enthusiasm. What could be achieved by the external institutions up to now could be forced upon the human being in noble, but external kind. The human being once produces that out of the strength of his own soul. An inner church, an inner temple will be there that transfigures and spiritualises the external one. Everybody will be a Christian because Christ shall awake in him, because the inner Christ lives in him and comes along to the Christ who released humanity as a whole. Christ redeemed this humanity as a whole; the human being will understand this if he is internally free and redeemed, if he believes not only in the redemption, but relives this redemption.

Those remind us always who want to point us to Christianity: you aim at self-redemption, but you misunderstand what Christ did. That is not right with which spiritual science is confronted. Spiritual science is not an adversary, but a friend and co-worker of Christianity; not of the Christianity of the last time, but of that Christianity, which knows what Jesus said, “I will be with you, to the end of time” (Matthew 28:20), of that Christianity, which develops to higher and higher perfection. Spiritual science is not hostile to the redemption principle of Christ, because it does not stand on the one-sided point of view that every human being should do something only for himself. This would be the most destructive egoism, even if the human being wanted to strive only in himself for the noblest forces. Humanity is a whole, and if a single—Christ—accomplishes the death of redemption, this death of redemption is for the whole humanity. However, one has to penetrate it with consciousness; any single human being has to relive it. The redemption itself must be reborn in freedom. The principle of St. John's Gospel of the new birth of the human being also applies to it. Anybody is no real human being who is not reborn in spirit and in truth. Christ Jesus said this. He still lives according to his sentence today, he says in no uncertain manner about his own death of redemption, indeed, I died once for the whole humanity to bring humanity the certainty that death can be defeated by life, but this death must be reborn in the soul of the single human being. The redeemed human being is really redeemed only if he has also reborn the redemption in himself.

This is the living Christ principle, deepened by spiritual science. Thus, the soul is in every single human being that develops love with the noblest ideals of humanity. This love is added to the mere sensuousness as spiritual love and leads the human being to divine perfection. On the other side, the Lucifer principle is illumined by science, freedom, and independence. Love in bright clearness, the consciousness is added to the soul. The soul brings the strength of love, and consciousness penetrates and illumines this strength of love with bright clearness. The human being walks through the soul and consciousness to perfection.

He would progress to divinity by a trial not clear to him if he were only a feeling soul; he would rise to the cold, only reasonable perfection if he were only consciousness. Nevertheless, soul and consciousness have always to penetrate each other. Therefore, someone who strives for spiritual science looks back and forth. He looks at the soul with its feeling and its sensation, and he looks at the consciousness with its light and wisdom and says to himself, I want to be not the human being living in dullness, but the human being prospering in bright clearness.—Those virtues have to be added to all other virtues that are founded on science, freedom, and independence. However, freedom has to be deepened by love; otherwise, it becomes arbitrary and brings the human being only nearer to his instincts.

On the other side, love must deepen science: then it becomes wisdom, true spirituality carried by action. Otherwise, it gets cold, desolate, and abstract. Independence must also combine with love, otherwise, it becomes blind egoism, and otherwise, it becomes rigid. This is the deeper truth of life of the spiritual scientific worldview and lifestyle that again three virtues must completely develop as the necessary principles of the human soul: science, freedom, and independence, which must be deepened, however, by the strength of love. Then love transforms science into wisdom, freedom into willingness to sacrifice, into the devotion and admiration of the divine, and independence into unselfishness, into that principle in the human being that overcomes the special being and is merged in the universe and gains divinity in freedom this way.

A week ago, I spoke before you about the idea of Lucifer. In connection with the last talk, I would like to explain something about the same idea and its significance for the human evolution and I may connect with an excellent piece of art, with The Children of Lucifer (1900) by Édouard Schuré (1841-1929, French writer, theosophist).

Someone who regards theosophy only as a sum of teachings and dogmas or the Theosophical Society only as a sect that deals with particular religious-philosophical or other ideas and aims at a corresponding lifestyle that is maybe somewhat surprised about the subject of this talk. However, who regards theosophy as something that one has to regard as deepening of our whole spiritual life, even more, as deepening of our whole culture, finds it comprehensible that theosophy is not only looked for within the narrow borders,, but in all regions, in all branches of life and, hence, also in art above all.

Many people have a point of view that leads them to believe that theosophy is something unworldly, even somewhat life-hostile. Those who believe in such a way have not yet adopted the real basis of the theosophical world movement.

Just a piece of art like Édouard Schure's The Children of Lucifer shows us that the living creating of the artist not only is not impaired by the theosophical deepening, but that the true theosophy and the true theosophical life is just able to inspire art in the most eminent sense and give it exceptionally strong impulses.

Indeed, I would like to link to this drama The Children of Lucifer. However, if we just embark on the mode of formation of this dramatic poetry in our time and on the peculiar structure of the spirit out of which this piece of art has arisen, we are able to look deeper at the theosophical life at the same time.

Schuré has probably drawn the best forces of his work just from the theosophical worldview, and he belongs certainly to the most exquisite authors in the theosophical field. Who wants to find access to the theosophical life from any other point of view than that of the known compendia and smaller manuals can do it with the help of Schuré's works. Already the characteristic how Schuré came to that which should inspire his mind to express artistically what we have in The Children of Lucifer is theosophically extremely interesting.

It is told to us in the fine monument he erected in honour of somebody who had influenced his soul life the conceivably deepest. An extremely interesting fact of the modern cultural life confronts us here. Édouard Schuré published a book and provided it with an introduction that comes from a personality who had deeply looked into the secrets of existence. It is a book in which one recognises the artist. In this book a spirit breathes, which differs from that which we can find, otherwise, in similar writings, a spirit that has immediately processed and taken up real theosophy in himself as life. Schuré calls this personality—Marguerita Albana Mignaty (1827-1887), who wrote about Corregio (Antonio Allegri da C., 1489-1534. Italian painter)—his leader during her life, he calls her the spirit of his soul after her death. One cannot express that more appropriately than he did if one looks into the psychology of Schuré's creating.

In the last third of the 19th century it was granted to some deeper inclined natures to look into true spiritual life once again, after one had understood the word spirit hardly as anything else than a sum of abstractions long time, after one did not connect, actually, anything real with the word spirit long time.

If—on one side—we delve into Schuré's creating and—on the other side—into the mind of that personality which he calls his leader, we are immediately recalled of that which was understood within the Greek mystery view in the aurora of our western cultural life by the concepts of god and of the divine life. The word theosophy originated later. The first to use it was the apostle Paul. However, it was a common property of all deeper recognising people. We need to get involved only in that which existed within the spiritualised Christianity as theosophy, as a divine concept, as a concept of the divine life, and you are able to grasp the fact of the spirit immediately in another way than it is possible with the modern concepts, as they are still quite usual. The Greek understood by god, by the divine being still nothing else than such a being that surmounts the human being, indeed, concerning his qualities, concerning his abilities, but that is similar to the human being. He calls the human being a becoming god, and he understands any god in such a way that he has once gone through the school of humanity. If the Greek looked up at his god, he said to himself, the gods once went through the sufferings and joys, the experience of life, which I have to go through now. They once went through this school of life, which I have finished now, and I soar those spheres of creating later, on which the gods are today.—The Greek calls his gods older brothers in the entire cosmic evolution, and regarded the human being himself as a draft that should become the same once as the gods are today.

This gives another relation to the divine than that which only looks up at something divine, only foresees something in the beyond. As well as here in the physical world for the Greek the external physical realms establish, the sensory physical realms, from the mineral, to the plant and animal realms up to the human realm, the hierarchy, the sequence of the gods outranked the human. He considered the realms beyond the human one as the world of the gods. He did not call that which the Greek should experience in those schools—which were cult sites at the same time, which one called mysteries—abstract, only scientific knowledge of some higher principles, of some forces of nature. The Greek did not understood it symbolically but as something real that the human being associated with the gods in the schools. The mystery pupil did not feel towards the gods, unlike the child feels if it looks up at the adult who has already reached what it itself reaches in a future life epoch. Something completely real was this experience to the Greeks. Hence, theosophy was for those, who coined the word first, not knowledge of the gods, but the knowledge that was obtained in this peculiar way by the contact with the higher spiritual beings. Anybody who was initiated into the mysteries not only obtained knowledge, but he was enabled to associate with the gods, with the spirits, as well as he associates here on our earth with human beings. One called natural knowledge that knowledge that the human being acquires with the senses.

However, one called that knowledge, which one received from the gods, divine knowledge: theosophy. I know very well that the most people of those who think from the modern point of view regard such a phrase, as I have just used it, as nothing but an only poetic picture, as a symbol or something extremely fantastic and superstitious. It is neither this nor that; it is something that the human being can really experience. The human being can bring himself to turn his look to the spiritual beings outranking him as he directs his look to the sensuous beings. These spiritual beings avoid the sensuous eye, like all senses, because they have accomplished the stages of spirituality and do no longer have any existence for the senses. The mysteries of the Greeks aim at this: a development of the human being to get contact with the higher beings.

In the last third of the 19th century, it was granted, as I said, again to some deeper natures to understand something of that which is meant, actually, with such a thing. Above all, a person was part of it like Marguerita Albana. However, I would like to say that such a personality was not initiated by means of that big spiritual art which somebody had to go through who wanted to maintain the contact with the gods within the Greek mysteries. Such a personality was an initiate by nature as there are poets by nature. However, I cannot get involved further in the fact that a soul, which is initiated by nature in the former stages of existence, is already over some experiences, so that that which it experiences now is only recollections of former stages of existence. However, the possibility to behold in the higher world, transforming particular lower forces of our existence, forms the basis of such a spiritual person like Marguerita Albana. What does that mean?

Any means of higher knowledge are transformations of subordinated forces. What still the undeveloped human being had in far-away prehistoric time as undeveloped vague senses can be transformed into the eye which opens the splendour of the sunlight to us. On the other hand, visualise once how imperfect the organ of the ear is on the lower developmental stages! All higher organs that open the marvellous nature round the human being are transformations, metamorphoses of lower forces. Human forces can also today be transformed into higher senses.

Thus, some human beings were equipped with higher senses just in the last third of the 19th century. That is why they could behold into the spiritual environment. What other human beings have only in abstractions or notions, the reality of the divine existence, was to them as certain as the sensuous things to the other human beings. Such personalities could give information of the higher worlds. Just such persons could inspire the receptive nature of Édouard Schuré to the nicest and biggest. Édouard Schuré combined soul, mind, and deep esoteric knowledge with a real Schillerean diction and strength of language in this drama, whose translation you can receive from Marie von Sivers here. The drama The Children of Lucifer is something that is created not only out of the spirit of the present, as it is embodied in few people now, but it is created almost out of the spirit of the next human future. In this work, those who have the disposition and talent may develop something according to the highest and most significant theosophical ideas. Édouard Schuré just realised what took place in the Greek mysteries and in those acts of consecration.

You all know that also within the German cultural life in the last third of the 19th century a breath was to be felt that originated from a kind of understanding of the Greek mysteries. Richard Wagner (1813-1883, German composer) and his circle was inspired by the spirit of the Greek mysteries in certain ways. We still have to speak something about this chapter in the next talks. You know also that one of those spirits who were close-knit with Richard Wagner, Friedrich Nietzsche (1844-1900, philosopher), wrote his first work about the Greek tragedy and that he wanted to show how this Greek tragedy came into being from an ancient spiritual life. He did not go as far as Édouard Schuré, not into the mysteries, however, to the gates of the mysteries when he wrote the work The Birth of Tragedy out of the Spirit of Music (1869).

Two words faced his mind: the Apollonian, on the one side, and the Dionysian, on the other side. What did Nietzsche mean with these words? He understood two spiritual currents by them.

The Dionysian, he says, is that which completely lives in that element of the human cultural life, which is at one with the cosmic spirit all around. The Dionysian is to Friedrich Nietzsche a rapture that the human being experiences if he completely penetrates his being with that core of the highest spiritual life, which flows through the whole universe. Nietzsche anticipated such a thing that the Pythagoreans called music of the spheres, something of that old choir of which also Goethe speaks while he lets his Faust begin with the words:

In ancient rivalry with fellow spheres
the sun still sings its glorious song,
and it completes with tread of thunder
the journey it has been assigned.

Nietzsche anticipated something of that mysterious hearing and listening to that which flows through the universe, which makes the planets dance around the sun, which animates the spheres. He anticipated that in this dance something divine enjoys life and that the human beings can penetrate themselves with the breath of the divine, and that the human being then feels at one with the whole universe. Then, Nietzsche thinks, the human being lives in a kind of rapture, then he experiences what flows through the whole universe, then an echo of that god whom the Greek calls Dionysus lives in him.

As to Nietzsche, this god is that who poured out into the material world round us who is buried in the material world and who celebrates his resurrection then in the human mind, in the human soul. So that the disciple of Dionysus accomplishes his songs, his inspirations under the influence of this god and allows to flow out what one calls the immediate Dionysian art arisen from the divine. Thus, the Dionysus dancer and Dionysus singer was the representative of the divine Dionysian principle in the world. Nietzsche regards this Dionysus drama as the original drama, the later drama originated only from the fact that an image was created, a quiet, dreamlike image of the original Dionysian rapture. The Dionysus disciple receives what arises before his senses, and he can mirror this in serene Apollonian kind. Thus, the Apollonian art is something that was created afterward as an image of the Dionysian art. It is the image, the notion of something that lived in old Greece. Nietzsche pointed already to the primeval times, in which the Dionysus disciples did not only speak of the god, but lived the divine in their movements, in their voices and works as the original artists. Any later art appeared to Nietzsche only as a late echo of this old art. Any science appeared to him only as a shadowy image of the forces represented once by the human beings.

In Richard Wagner's art, Nietzsche saw a renewal of that great art which connects the human beings again with the divine. Therefore, it was clear to Nietzsche that Richard Wagner could not bring human figures on the stage, but that he needed supernatural figures which did not show only what happens in this world, but also what works behind this world in spirit. As well as in the Dionysus drama the Greek artist was able to do it, Richard Wagner's figures, put down on the stage, had also to have outgrown the usual human in the sense of Nietzsche, so that they can embody something about which the human being can say, they are there to that which comes once. In his book Le drame musical. Richard Wagner, son Suvre et son idée (1875), Schuré also created out of this spirit which was round Wagner, and he represented the idea of the musical drama greatly; for Marguerita Albana had introduced him in the true spiritual world, in the spiritual reality. Inkling became reality to him, and with it, he could find the key to the inside of the Greek mysteries. Better than someone else, he was capable to illumine what took place within the holy mysteries of Greece. In his work Sanctuaires d'Orient (1898), he was able to rebuild the so-called Greek original drama with great ingenuity. What was now the Eleusinian original drama?

It is a reproduction of an experience which cannot be experienced at all within the sensuous world which can be experienced only if the human being himself develops to that level where higher senses awake in him where he realises that all physical principle, which he get to know, are real thoughts of the beings whom the Greeks called gods. As well as the human being creates with his thoughts today, and as he puts his thoughts into his works, his older brothers, the gods, put their thoughts into the world of existence.

Let us get into the mind of such a Greek mystery pupil who has been initiated. He said to himself if he could have spoken with our words: look at a piece of art, at a machine, what are they? They are works of human beings, formed according to human thoughts. If you stand before the piece of art, before the machine, you see also the artist, the mechanic through their work, and I understand the work if the principles are disclosed. What are these principles? They are what lived first in the head, in the spirit of a human being.

The thoughts of the mechanic, of the artist are crystallised as it were in the material tool, in the marble piece of art. As I look from the piece of art and from the machine at the artist and at the mechanic, the Greek artist looked from the earth at the higher beings. If he wanted to understand the principles that build up an animal, he said to himself, thoughts of beings of divine nature are therein. As well as the thought of the mechanic is in the machine, the thoughts of a creator, of a god are in the animal, in the crystal, in the starry heaven.—This god is to him a being to whom he feels related, who is on a level that the human being himself reaches once. The Greek regarded the god as a being, which has arisen from a human level, and the human being is a being that once attains a divine level. Thus, he associated with the gods in the mysteries. He associated with the gods like with older brothers, and the feeling, which expresses itself in it, is something quite natural. One has only to settle in such a kind of thinking. From such a kind of thinking, the mystery pupil looks up at those beings that are slumbering, as it were, or are embodied in their thought in the whole nature surrounding us.

The mystery pupils saw the slumbering divine thoughts in the whole nature. The being of the divinity poured out into it, and the human being is there only, so that in him these divine thoughts can recover their very own existence. All thoughts in the soul of the human being are the resurrection of the god in the world. Placed in the universe in such a way, the own human life appears as an after-image of the descent, the suffering and death of the godhead and the grave of the godhead in the matter. The human being is called to redeem the gods again from the matter. This is the way of Dionysus, the way that all gods have taken. Thus, the gods live in their thoughts.

Theosophy calls Dionysus the last-born of the gods. You know that in the legend he is a son of Zeus and a mortal mother, Semele. One says that his divine father snatched him from his mother when Zeus struck her with a streak of lightning. Then, however, the mother of the gods, Hera, became inflamed with jealousy against this child not stemming from her. She set the titans against the child who tore it and scattered the pieces all over the world. Pallas Athena saved its heart only and brought it to Zeus who formed Dionysus anew.

We realise that this god was there already before, and we realise that this divinity has a special relation to the world. What is it? It was shown in the mysteries as the creator of that in the human being, which humanity attained last. The human being appears partially as originating from the hands of the gods. In the first years of his life he also faces us in such a way, because he has not yet formed own existence. Bit by bit he matures and becomes independent. Then he works and forms on his own existence. More and more the strength awakes in him that makes him the creator of his innermost being, the creator of his soul strength and mental power. Now one says within the mystery schools that as it were the last step in the life that the human being receives from nature or from God is connected with the god Dionysus.

There we touch one of the deepest secrets of the Greek mysteries, namely the sexual maturity of the human being. The time, when he comes out of the undifferentiated sexual life to the differentiated one of man and woman, is still the last step which nature accomplishes with the human being leading him to this maturity, where in him the desire awakes for the other sex. What he then makes of this desire, how he refines it, how he penetrates it with soul, and what he makes of love in spiritual respect, this is the own work of the human being. The last step that the gods accomplish with the human being is that they develop him to the young man and woman during puberty. The force that expresses itself everywhere in nature, in any knowledge, in any sensuousness and in all mental forces on the different levels, the mystery pupil also recognises it now in the proclivity of one sex for the other.

How does the human being perceive any way, the Greek mystery pupil asked himself, how does any being perceive anyway? If we imagine an animal eating the plants instinctively, which are useful and necessary for its prosperity, it is a kind of perception. Nevertheless, it is a higher level of percipience if our eye turns to the light and soaks it up as it were. Sensuousness is percipience, vision is percipience, and it is percipience if one sex inclines towards the other. Then the transformation of the lower forces to higher and higher ones takes place. The last step which nature, or God, spoken in the freer sense, has undertaken with the human being can also be transformed. Sensuousness changes into love. It spiritualises itself; it ensouls itself. Dionysus was the god who represented this strength of sexual maturity to the Greek of the mystery. Dionysus did not only have this function with it, because the sexual maturity is still connected with something quite different. Dionysus is understood as the last-born of the gods only with it.

If we look at the human being as he faces us today, we have a being before us in which the more astute human being—and someone who embarks on the theosophical worldview is led to this deeper look bit by bit—sees something that has become man and woman gradually. You need only to read Plato and to take him seriously in order to understand the Greek kind of view and you find how he points to a time when there was not yet man and woman, while the human being was still man and woman at the same time. The biblical legend points also to such an undifferentiated human race, and the Fall of Man is nothing else than the symbolic representation of the sexual differentiation. If we understand that the human being, as he faces us, originated from a bisexual being, we say to ourselves, in the course of evolution, the human being acquired his one-sided sexuality. He developed from the double sexuality to uni-sexuality. He lost half of his productive power. This half has awoken on the other side as the strength of our soul, as the strength of our mind. So that the human being became unisexual—a deeper look into nature shows this—, the human being became productive spiritual-mentally because he has given away half of his physical productive power.

Thereby the human being became capable of self-consciousness and could say to himself “I”, he is an independent being that—if we may express ourselves figuratively—was dismissed from the hands of the gods and became his own creator. Thus, it is connected in the development that the human being feels that strength which forms, indeed, the basis of his egoism that makes him, however, a free, self-conscious being. Hence, on every stage the emancipation of the human being recurs where sexuality finds its further development in any way.

The god Dionysus is the last-born of the gods. That means that the Greeks imagined that he developed the human being up to his present independence. Zeus, Cronus, the older gods, created the human being up to the point when he was a double-sexual being that lived in a vague consciousness, when he was not able to say “I” to himself, when he was without self-consciousness and without freedom. The creator of independence is Dionysus. With it, the divine principle poured out uniformly into the whole nature up to the point when the human being became independent. Then the human being faces us in countless individuals.

Let me illustrate this. If we put back ourselves in the time when the human being was not yet independent when he was still a double-sexual being with dim consciousness. There one could say, as well as my hand is a limb of my own organism, the human being was a limb of the whole divinity in those days. His consciousness still rested in the bosom of the divine consciousness. One could still see through the human being to the divine soul. Now, after the human being became independent, was separated from the divine consciousness, this soul is divided in as many individuals as there are human beings. This was greatly symbolised in the divided god Dionysus, who was dismembered by the Titans. Pallas Athena was the symbol of the human wisdom. We felt her with our hearts, with our higher minds as the common consciousness of the whole humanity. While we feel at one again, a mind of the same kind develops in the whole humanity, the heart of the god Dionysus is saved and again carried upwards to the dwelling of the gods. Thus, the Greek imagined that the god Dionysus led the human beings up to the separation of the sexes and, finally, to sexual maturity. One regarded the proclivity of one sex to the other as one of many forces, which come from the god Dionysus. Then two spiritual currents work on the human being, who stands in the world as a creature of the god Dionysus. These spiritual currents are the starting point of our own culture.

One current is that where the spirit works in the external, serene form and in wisdom to develop the beauty of the external form and the order in the sensuous urge. It should not work fiercely and irregularly, by which Dionysus brought the human being up to the present level, but it should comply in harmony and order. One sees this principle of the external formal creation of Dionysus best of all in the Greek and Roman art, in the Greek beauty and in the Roman statecraft. They introduced order and beauty in the social life of the human beings created by Dionysus as independent beings. The soul which animates and ensouls this urge was refined and deified by Christianity; everything that regulates the human community in such a way that not blind urge, but spiritualised, deified urge prevails is caused by the understood Christianity. Spirit and love are two currents in the human development.

The present development and that of the last millennia face the poet of The Children of Lucifer. He considers what Greek spirit and Roman statecraft created as a living and uplifting principle of the Dionysian human being and on the other side the deepening of the principle of love by Christianity. Now we also understand how Édouard Schuré got around to processing these ideas in a piece of art that he called The Children of Lucifer.

In Dionysia, a city of Asia Minor, the following happened. This city had a cult that was dedicated to the god Dionysus. These Dionysian mysteries were celebrated in Dionysia and had there a mystery site. Then this Dionysian current was intermingled with the second current. It was in the fourth century of the Christian calendar. It was the Roman world domination and made those who were worshippers of Dionysus, who knew that a spark of a divine soul lives in them, members of the Roman statecraft. Now the Greek spirit and the Roman statecraft conflicted with each other. The original spirit must revolt. Why must it revolt? It must revolt because the external form wants to integrate the independent. This can easily become an external order. That which should make order, harmony, and unity easily becomes that which suppresses and subjugates the human freedom and independence. This also applies to the Roman spirit—which was born out of the Dionysian spirit—in the fourth century. These two currents of the human spirit face us in Dionysia: on one side the spirit, on the other side the stiffened state formalism. These are two currents that extend via the Dionysian mysteries to Christianity, which should spiritualise the drive of the human being to the other human being, which should refine the actions of Dionysus and put them in a higher light purifying the mere desire.

However, it degenerated in that time, in the fourth century, to an external formalism that subjugated and suppressed what it should refine. Thus, we look at the subjugating Caesar on the one side and on the other side at the subjugating Christian priest who does not get love out to refine it, but to deaden it. We see how in Édouard Schuré's drama two persons as representatives of the Greco-Roman spirit meet, on one side a young man, who is called Theokles first and then Phosphorus, and on the other side a virgin who was consecrated to the service of Christianity as chaste sacrificial virgin. We see Phosphorus revolting who wants to originate the Dionysian human being in the highest refinement against the solidifying, the Caesar principle, and on the other side the Christian virgin who is not so spiritualised that she is world-enraptured but so spiritualised that she herself is called to work and create in this immediate world. These two persons deepen each other. How nicely, greatly and tremendously the development of these persons is shown. Phosphorus sees the Caesar principle subjugating his hometown on the one side, the Christian principle subjugating it on the other side. On one side, he sees the divine Caesar, on the other side the merely good, world-enraptured shepherd and those who should adore him. He is led to an old person, whom one calls the old man of the unknown god in Greek.

It is a big transformation that our Phosphorus experiences. In a distant canyon, he looks for a landmark, and he encounters one of the temples, which were considered as initiation temples. He meets an old priest there, one of the sages of the unknown god. Which god? That god whom one does not confess whom one does not revere in this or that figure. That god who does not answer if one asks him because everybody must answer to himself what is not to be put into words what lives, however, as a spark in every human being. As true as it is that the human being becomes aware of the divine spark, he can also realise that he is on the way to the big god all his life through. This god forms the basis of that which lives in the stars which is in the human breast, and what still forms the basis of everything that the human being performs on his higher level. For he is not a god of the past, but a god of the future, not a god of the thought of the past or the present, but a god of the thoughts, which the human being once is able to think as the highest on the current developmental level.

That is why he is called the unknown god because the human being cannot serve a god who gives him a completed existence, but because he wants to serve a god who can stand there in perfect figure only in the future. Therefore, the free human being adheres to the divine spark in his breast; therefore, he adheres to that which exists as the dismembered Dionysus at first in the world outdoors. Then he cannot find strength from anything else than from this separated divine spark, the strength of the upward development, then, however, he also knows that this upward development is connected with the passage through knowledge and suffering, with the passage through the bad because the human being is detached, according to his inner spirituality, from the divine. Hence, free forces must emerge in him to lead back this spark to divinity. If we had remained in the bosom of the gods without splitting in the sense of the Dionysus legend, the divinity itself would lead us to godliness. Thus, we appear like apostatised sons of god. This strength in us, which should lead us as sons of Dionysus to this godliness, is Lucifer's strength, the luciferic principle, that light, which the human being freely kindles in himself, in order to find the whole god as a part of the divine being once.

The strength that works in him is the light. Lucifer, the bearer of light, is the teacher and leader who bears the light in the human being and in the whole humanity. All those who develop such an attitude like Phosphorus are the children of Lucifer. Thus, they are not anti-Christian. They are so minded that they say: in Christ, the god appeared who became a human being who descended and enjoyed life in the human body. However, the human being has to develop so that he unfolds the god in himself in such a way that the deified human being meets the incarnate god that the human being who ascends from below finds a similar being. As Christ is now that who descended the deepest from above as the revealing god, Lucifer is the god whom the deified human being meets. Christ and Lucifer belong together, understood in the right sense. Thus, we find Phosphorus, while any Caesarism cannot keep him by any suppression of the free Dionysian principle in the world from rushing to the temple of the unknown god to receive the light that carries him upwards to become a son of Lucifer that way.

As well as Phosphorus pursues this way and raises his mind up to that view which recognises Lucifer as the developmental principle, Kleonis develops from a Christian virgin to a universal principle. She should solely direct her love to the incarnate god. She develops to such a degree that she anticipates that love can be refined in the human being in such a way that the divine love of the incarnate god combines with the human love in the human nature itself. Thus, the Christian virgin soars the point where she can meet the unknown god. Christ has come to life in the Christian virgin because she joins not only in the view and in admiration with the divine, but achieves that she rises to the Christian love. Phosphorus has ascended to the point where the spirit shines to him in the light. With it, the mind of the man and the soul of the woman are on the same level. They now work together on the same level, namely in such a way that always instead of Dionysus the free human couple stands at first which embodies the inkling of a future which should still arise once. Christianity and Caesarism developed to that which unfolded in Dionysia: it subjugated and enslaved the human beings. However, they both stand there upright and freely.

They are expelled. They cannot save the old Dionysia. The old Dionysus, who perishes in Romanism and in the external Christian formalism at first, cannot host both who have got free; they are expelled. While they show the life of the future in the present, they must live in the present. They find the way to the unknown temple again. Where Phosphorus was consecrated, where the star of Lucifer appeared to him, the clear star of Lucifer appears to them in the hour of death, both ways uniting. Lucifer leads the human beings in freedom to the highest development, and we attain the cross of Christ, the symbol of redemption, if the incarnate god touches the deified human being.

Thus, both who got free have to save at death what they have achieved. They cannot save Dionysia. That is the course of human development. This was something that one already experienced in the Greek mysteries in a higher life: that life forever overcomes death, that death is only something apparent with the single human being and something apparent in the entire human culture. Thus, we anticipate at the end of Schuré's drama that that which they both gained in themselves has an everlasting significance beyond the grave. The whole drama ends magnificently, in the sure certainty that the spirit must overcome matter.

As well as death is the winner over life here, one can represent it only if one knows anything about the true and real life of the spirit and knows that death is only something apparent. Someone who does not know that everything dead is something apparent must say to himself, if death were anything real to the noble pair that gained freedom because it was expelled and driven out by the enslaved Dionysia that would perish which they both have taken along. For all those who remained in Dionysia are slaves of a dying human epoch. Apparently, nothing is left. If this semblance were reality, we could no longer believe anyhow in the fact that it has a significance if anybody has purchased a higher life with death. For then this drama would close with nothing. Solely the belief and knowledge that the spirit is real carries this drama, and that from the death of the freed couple a real spiritual blossom sprouts which later works and lives in humanity which has remained, which is planted in the whole spiritual human development. From the death of Kleonis and Phosphorus, a spiritual human flower grows which is there then.

That which the human being experiences by the light and what he recognises lives on. Schuré owes this certainty to the fact that the former Greek world had arisen in him due to Marguerita Albana. He owes to Christianity that he was not only an external artist, but also that he can have a deep look into the spiritual development of humanity. He has shown this sight in his book The Great Initiates. There he has spread out the historical tableau of humanity from Rama (seventh incarnation of Vishnu), Krishna, Hermes, Plato and other initiates up to Christ Jesus. He has shown this human tableau, this spiritual development.

With it, he has delivered a historical consideration which is theosophical in the most eminent sense and which has led countless people in Europe to the theosophical worldview. Out of the spirit of his consideration he created The Children of Lucifer, this little marvellous dramatic work in which in every line and in every scene theosophical spirit lives. Thus, the theosophical worldview becomes life; art becomes the expression of the theosophical spirit if the truth of the spirit is mirrored to us as beauty.

The human beings can create three things at first, Édouard Schuré says. At first, we are concerned with ontology. It leads us to the big principles of the world, but now we look at them—if we are deepened theosophically—not as anything dead, but as abstract divine thoughts. Then we are concerned with mysticism that leads us to the gods and higher beings whom we recognise as our older brothers. Then we are concerned with symbolism that shows us the god in the external sensuous picture and as a shadowy reflection in art. Thus, Édouard Schuré is a real theosophist and a real artist and shows more than all theosophical dogmatics what a theosophical world task consists in.

It is typical that under the title Lucifer the first theosophical journal appeared which we have renewed in our German magazine Lucifer-Gnosis where the whole way of thinking, the future task of the theosophical worldview has been expressed clearly, as it lives artistically in the drama with the title The Children of Lucifer. Only those who regard art as something external misjudge that in this piece of art something lives in the highest degree that has not missed the creative power because of its deepness. If this drama satisfies the artist completely, something of that impetus flows from this drama to the unknown god who works in us all and whose name theosophy just bears. Thus, this drama is the expression of that theosophical attitude which takes the true deepening and the human freedom seriously.

No one can be free in the highest sense of the word who does not find the divine in himself, who is not an associate, not a brother of the divine being. If the human being becomes this, he himself becomes a part of that force which is a bearer of the light that is Lucifer. Then he becomes a child of Lucifer. Those who understand something of the mysterious force working in the universe that one cannot see only with the eyes and perceived with instruments, of the forces that flow through the moral and religious life and work in our whole universe. Those who know a little bit about it speak of the forces that one calls the astral light.

The experts describe it in such a way that it flows through the space like other forces, like gravity, and works on the beings. The astral light flows through all beings; it lives in the higher animals and in the human being generally. If the human being does something and says, I act, or I am driven instinctively—it is in truth the astral light which works and lives in him. He can dedicate himself to this astral light, unconsciously, with dim consciousness. This always happens if passions and instincts press the human being. However, this does not happen if he becomes the bearer of own light if he connects himself with the force of Lucifer. Then he changes this astral light, this creative force in the world into a conscious, creative force in himself. Then he becomes a citizen in the higher spiritual worlds. If he leaves himself to the astral light with dim consciousness, he can say, indeed, the gods live, and they flow through me, but I am destined to emerge from unconsciousness, to let the light appear as something free, to illumine my actions independently with divine forces.

Everything that originates from the twilight of the consciousness, what the bearer of the light does not cause hampers our development. What leads to the aim and to the true human ideal is that which comes from the light, from the real knowledge. Therefore, the human being is only allowed to throw himself really into the stream of life if he has grasped the god in himself if the god is his leader. Theosophical attitude means waking the divine consciousness in oneself and becoming mortal with the aid of the forces which are in the own breast. Marguerita Albana whom Édouard Schuré calls his leader expresses that in a short saying which could be regarded as a motto of the theosophical attitude and which should also close our considerations today:

Trust in the god in your breast, and then leave everything that is in you to the stream of life
(Crois au Divin qui est en toi, et puis prête l'oreille au fleuve de la vie).

Many a time I have already pointed here to the fact that it is a prejudice if one declares the present theosophical movement in the strict sense of the word as a Buddhist or neo-Buddhist one. Theosophy or spiritual science does not want to implant a foreign worldview from without, but to show how also within our European culture deeper teachings of wisdom form the basis of the striving of humanity that express themselves most distinctly. Next time I venture to show how in a newer epoch of the German spiritual life theosophical feeling and thinking were expressed in a quite extraordinary measure, I would like to say, in its intellectual purity around the turn of the 18th and 19th centuries. Today, however, I would like to show—as far as I can press it in a single talk—how within the Germanic-German folk culture an impact exists which goes back to views that we meet in theosophy.

A careful comparison between the basis of the European religious and worldview with that which has been expressed over there in the East in such a peculiar, spiritual way will show us how little the misunderstanding is justified that the theosophical spiritual current wanted to force something completely strange on the European life. We have to characterise—if we want to carry out this comparison really—the basic view of the so-called theosophical worldview with a few words at least. If only just, let us once visualise the often-discussed basic view of the theosophical or spiritual-scientific worldview.

The human being is, according to this theosophical worldview, at first a being who has a double nature as basis, namely a transient so-called cover part, an external member of his nature, and an imperishable everlasting essence. The external cover is as it were the sheath or the tool of the human being with which his immortal essence works and is active in this world. This cover is clearly divided into four members. The first member is the so-called physical body, the body that one can see with the eyes and perceive with the other senses. The second member is the so-called etheric body. Life lives in this body. It has the same figure approximately as the physical body, but it forms the basis of the physical body as the bearer of the life principle. The third member is the bearer of the feelings, of joy and sorrow, of the instincts and passions. We call it the astral body, because the forces, which are effective in it, prove to be to someone who can deeper look into the world the forces that live outdoors in the starry heaven, in the astral, and are essential. We call the fourth member the real human ego. We call it in such a way because the human being has the three other members, physical body, etheric body, and astral body in common with the remaining beings, which are round him.

Every mineral has a physical body. The plant has a physical body and etheric body, the animal has a physical body, etheric body, and astral body. The human being besides has a fourth member to live within this world that enables him to say to himself “I.” This ego is the final member, the final point of the development of the three above-mentioned bodies that they have striven for since primeval times. It lives in the three covers, which surround it not like onionskins, but they interact regularly, penetrate each other powerfully, and take shape. At the same time, the ego is the bearer of a higher tripartite nature we call spirit self, life spirit, and spirit man best of all. These members are today included only as gifts in the majority of the human beings. The Eastern mysticism calls the spirit self “manas,” the life spirit “buddhi,” and the highest, innermost member “atman.” It is the real spirit of the human being, the innermost core, the immortal within the human nature. With it, we have seven members of the human nature as we have seven tones of the musical scale or seven colours in the rainbow.

The lower members are a confluence, an essence of the three realms, which surround us: the mineral, plant and animal realms. The higher members, manas, buddhi, and atman are not to be perceived by the senses, they are of divine nature. The human being has these members also in common with higher realms of existence, as he has his lower members, the physical body, the etheric body, and the astral body in common with the realms of nature surrounding us on earth. As he extends with these three lower bodies into the earthly existence, he strives with the higher spiritual members of his nature up into the realms of the divine that is tripartite like the external nature. Thus, the human being is rooted in the earthly and he extends with his branches into the spiritual-divine world. As he developed out of the earthly world from lower beginnings, he develops spiritually upwards, becoming more and more similar to the higher spiritual beings. Therefore, we can also say, the human being is divided in three parts.

While we connect the lower members and the upper ones, we have the ego in the middle. It has a share of both, of the earthly and the divine. It penetrates the etheric body and the astral body. We call this ego soul. We call the real immortal inside of the human being, atman, buddhi, and manas, mind or spirit. By these three members of his nature, the human being is a citizen of three worlds at the same time. He is a citizen of the usual physical world here. When he has left the physical world here, when he has left his physical body, also the etheric body, he enters another world, a kind of intermediate world, an astral world, as we say, the soul world. At first immediately after death, he has to purify himself for a number of years from that, which still adheres to him from the connection with the earthly-physical world. We call this state kamaloka or stay in the astral world. This is no place, but a state. The disembodied human being, as long as he still has certain effects of his physical nature in himself, stays in the soul world and ascends then to a still higher world that we call devachan or the world of spirit.

You know now that the spiritual-scientific worldview assumes not only a one-time stay of the human being in this physical world, but that it knows that the human being has to go through repeated earth-lives. His immortal essence can deify itself more and more only thereby, can ascend to spiritual regions going through experiences, through lessons in the earth-life repeatedly. Thus, the human being returns to the physical world when he has gone through the worlds of soul and spirit, then he returns again to the spiritual world and so on. These repeated incarnations are held together according to the so-called principle of karma, according to the law of cause and effect. If a human being, after he has gone through repeated earth-lives, appears again, he is born with dispositions and abilities, which he has appropriated in the former lives by experience, and with the guilt, which he has burdened himself in former lives. Thus, the one appears happy, the other unhappy and miserable because he himself has prepared this. What we have compiled here appears in the future earth-life again. The human being thereby ascends and descends, goes to and returns from the three worlds: physical world, astral world and devachan world.

The human being is not only a being, which belongs to these three worlds, but he also has companions in these three worlds. Someone, who searches spiritual-scientifically in the other worlds, not only in the physical world, which the human being perceives with his senses and can seize with hands, knows that there are not only such beings which have the three members of the human nature: body, soul and mind. However, there are also beings, which are lower than the human being is, and beings, outranking the human being. How we have to imagine the beings, which are lower than the human being is? We have to imagine them in such a way that they have not a spiritual core as the highest like the human being, but they have a mental one only. As well as the human being has mind, soul and body, the lower beings only have soul, body and something that is lower than the body. If you like, we call this unknown third world the underworld and we can say, such beings have a tripartite nature, too, whose lowest member is the underworld whose middle member is the physical world and whose uppermost member is the soul world.

However, there are also beings who have two members in the spiritual and a third member beyond the sphere of devachan, beyond the sphere of the spiritual. Thus, you see that you can construct a whole number of beings to yourselves. Such beings really exist as experience shows. The human being belongs to the three worlds. Such beings also belong to the three worlds and as well as the human being is developing from a level on which his soul was his uppermost being in which the spiritual core was implanted, these other beings are also developing perpetually. You see that those who have experience of such things must say to themselves that the human being—after he has left this physical body and ascends to the worlds of soul and spirit—is just the companion of other beings, of beings whose lowest member is the mental nature.

This is the outline of the worldview that is not only spread about any part of the world civilisation, but forms the basis of all deeper religions and should be only renewed by the theosophical or spiritual-scientific worldview. However, at the same time this also is a worldview which is in perpetual development, not a worldview which one has to consider as something that was once determined in the abstract, but a worldview, which develops through the various states of human development most differently.

The human being becomes more and more mature in the course of development, which is also arranged variously. Now, however, the human being takes not only share in this development, but the basic teaching of all world cultures shows that certain single human individuals can go through a faster development that they can ascend quicker to higher levels of perfection that they are able to rush ahead of their fellow men, so to speak. Then they have already attained, while they are still in the sensuous body, an insight into those worlds, which the human being enters when he has passed, otherwise, the gate of death. All religious cultures preserve this as a secret that the human being is capable to behold into the worlds, which are closed to him while he lives in the sensuous body. However, the human being can already cross the gate of death in this life and get a sight of those worlds which he has later to enter developing upwards. As well as the human being rushes ahead of the animal, such persons rush ahead of the remaining humanity. All deeper teachings of the world culture call these persons initiates. You see, there we get really the sequence about which I was speaking already last time in the talk on Lucifer. We get a whole sequence of beings, which puts the human being wonderfully, however, comprehensibly in the quite natural spiritual world. Thus, the principle forms the basis of every religion and every bigger worldview that there are divine natures beside and above the human beings that, however, these divine natures have gone through the stages in bygone times, which the human beings go through today. They have gone through them under other conditions and in another way; for nothing recurs in the universe.

So we can say, those who today are gods were once human beings, and the human being develops up to divine nature in future. He is becoming a god, and the gods are nothing else than perfected human beings. This is the basis of any secret doctrine as one calls it. Understanding this sentence in its entirety means just to be an “initiate.” However, one must not understand this only in the abstract with the intellect, but in the experience. The ray of spirit accessible to the human being now is necessary to it. Then only one knows which big, infinite significance this sentence of any secret doctrine has, this sentence, which, so to speak, penetrates all worldviews as a leitmotif.

Allow me now to look at the different images of the Germanic and German prehistoric time, partly until the present time. Perhaps, I am allowed to go back to the fact that science has only taken a little into consideration, unfortunately, how these things are. At the end of the eighties, a book by my dear friend Ludwig Laistner (1845-1896, novelist and literary historian) appeared—its title is The Riddle of the Sphinx (1889)—, a nice, two-volume work. It does not deal with some exceptionally high teachings, but starts from the very simple. It starts from a quite simple fact that takes place within our present folklore still in numerous forms. There still exists, for example, the folk legend of the Lady Midday with the Wends (Slavic people in Germany). It runs as follows: if certain people who work in the field outdoors do not break off for lunch, but remain on the field between twelve and two o'clock, the Lady Midday comes and puts questions to them. She asks, for example, the flax farmer about the linen weaving or something else. The people must answer these questions. If they stall with a question, it is all up with them. Until two o'clock, they must come through with the answer. If they cannot properly give an answer, the Lady Midday strangles them or cuts off their heads with her sickle. The farmers use different means against her. The person concerned must be able to pray the Lord's Prayer inversely. If he is able to do this, the Lady leaves him; otherwise, she offends or kills him.

You see a legend researcher, Ludwig Laistner, starting from simple legends. Then he investigates similar legends. Still today, they are to be found in our folklore. He visits them in the manifold regions and thinks at the same time that this is a simple example of the so-called interrogative torment, of the dilemma in which the human being is placed by the fact that spiritual beings ask questions he has to answer. He shows how in another legend forms the same thing becomes more and more complex, until one ascends to the riddle which the sphinx puts to the human beings, and which Oedipus solved. Laistner explains this nicely where he shows how the legend of the Lady Midday relates to the complex question of the human riddle, put by the sphinx.

Laistner then shows something else. I must tell this because you learn from it how exceptionally important it is for theosophy. He started, like most legend researchers, from the different concepts of god, and he got around to seeing symbols in them. You know that some gods are understood as symbolic representations of the clouds, the sun, the moon et cetera. This is a widely ramified view you can find everywhere. But it is put up by such people—Laistner has exactly got to know in his own personality—who do not know in reality, how the imagination of the people works, who do not know that it is far from the imagination of the people to make up gods from wind and weather, from flash, thunder, sunshine, and rain. Laistner also already realised this when he was still dependent on the academic life that there can be no talk of it. Now in the book of the sphinx he asked, what is there, actually, if the Lady Midday comes and torments everybody with questions?—There is—and Ludwig Laistner proved it almost exactly—that these things have arisen from another state of consciousness, the dream state. He proved that the Lady Midday is nothing else than the product of a dream experience which those have had who slept during noon on the field. Not the day consciousness fantasised, but the dream has become symbolic. Laistner distinguishes sleeping in a room and sleeping on free field. As well as the human being can dream with the blanket in the hand of a frog which he holds in the hand, the outside world symbolises itself in the Lady Midday. This has arisen from a dream experience. Laistner tried to develop this thought. He did not yet know spiritual science. Hence, he had to point to the fact that important components of our legend poetry have arisen from real dream experiences.

However, dream experiences are only rudiments of another state of consciousness. Someone can attain this other state of consciousness that goes through a certain inner development about which we still speak in the talk of 19 April. Who has visited these talks knows that if he goes through certain exercises, trains himself spiritually, he can transform the usual chaotic dream world into a quite regular world which does not show him only parts of the usual reality as memories, but introduces him also in the higher spiritual world which he can then take along in reality. This is the higher state of consciousness; this is the astral or imaginative consciousness. It begins with the fact that the dream experience becomes regular and that the person concerned realises one day that he experiences a new reality. Then he can rise to a still higher spiritual reality.

That the human being rushes ahead of his fellow men, that he can already reach what the future gives all human beings that he can look into the worlds of soul and spirit, this was there in a certain way in past times. Because the human development consists of the fact that he develops from one level of consciousness to the next higher one. The present human consciousness where he perceives with external senses and works on the sensory impressions with his reason only originated from a consciousness, which was not the same, but was similar to the dream consciousness. This dreamlike consciousness was somewhat darker. However, the human being did not perceive immediate impressions but symbols. What took place in life expressed itself as pictures in the human being. He lost this consciousness and bought the clear day consciousness for it. At that time, he did not have the present clear consciousness. He could not perceive with the senses, could also not see the daylight. He had to see this consciousness sinking in darkness to attain the present consciousness of the bright day. In future, he attains a consciousness where he has both, the imaginative consciousness, which leads him into the astral world, and furthermore the bright, clear day consciousness. These are the contents of all secret doctrines, which form the basis of any culture.

Thus, the human being can look at a time in which he can say to himself, at that time I saw the world around myself as a soul world. It caused a pictorial consciousness in me. This was internally bright and clear. No external sun appeared to the external eye, but an internal light illumined the mental all around. This inner light descended into the darkness, and the external light ascended which the human being perceives with the external senses. As rests, as rudiments of all things remain, rests exist with those classes of the population, which have lagged behind, which have not sharpened their intellect so much, which have forced back not so much what the picture consciousness answered to them, which deduced less, which are less prudent. Thus, their dream consciousness is much brighter. There they experience not only chaotic dreams, but they also experience higher truth for which perhaps they cannot account to themselves properly. They experience just like the clairvoyant, and they experience another astral world if the inner consciousness has awoken. They get to know beings that do not exist here and have a certain relationship to the human inner nature. It is more or less clear to the usual people, and they only experience the picture of the Lady Midday.

However, others have a more developed imaginative consciousness. They experience still more. In present primitive legends, rests of an ancient astral consciousness are preserved. We look back at a human past, in particular here in Central Europe and in Western Europe, at a past, in which—the further we go back—more and more of that consciousness exists which was substituted by the present bright day consciousness. Only that remained to the people as recollection of bigger or lower clearness, the disappearance of the astral consciousness in a dark past, in darkness. Of course, I do not say, the thoughts of the people, but I say, something that lives in the people and that I want to grasp in thoughts only.—That is which the human being of the people says to himself without realising that: I have to move the consciousness away from the day view; I must sleep, then I get entrance in that world again which my forefathers experienced, in a world which disappeared to the human beings. I do not experience it as a clear image, but as an obscurely assembled recollection.

Such a thing lives in the people, and, hence, people know that the astral experiences were richer and richer; the further one goes back in the past. What did the people experience whose scanty rests they have today like the questions of the Lady Midday? This is the recollection of beings that inhabit the astral world; this is the recollection of the old gods. The images of the gods are taken from them. Now you remember that I have emphasised as especially noteworthy that one should pray the Lord's Prayer inversely. Those who have heard me occasionally here know that one must read everything inversely in the astral. One must read the number 341 in the imaginative world as 143. This applies to our passions, too. The passions that go out from us appear—if the astral world has opened to us—as beings which hurry towards us. This is very painful for those who did not prepare themselves before. Everything that flows from us flows apparently to us. Hence, they see animals and all possible beings rushing towards themselves. With pathological conditions, for example, with insanity, you notice that there suddenly beings appear in the form of animals. These are beings living in the person concerned flow out of him and appear reflected in the form of animals.

Something that moves in the sensuous world from behind forwards moves in the astral world inversely. One has to pray the Lord's Prayer from behind forwards to satisfy the Lady Midday in the world in which she is. You can see how the legend adheres this. Now we could go through the entire Germanic world of gods and we would find that that is reflected in it, which I have shown at the beginning of the talk as the secret doctrine of all cultures. What I have shown in great thoughts and outlines as the worlds which apparently pile on top of each other—in truth, they are in each other—all that is reflected popularly in the Germanic world of gods. When the human being lived once in a world in which he still had a picture consciousness in which he had not yet advanced to the present deducing intellect, his ego was not yet as powerful as today. Indeed, he did not think and act as an animal, but the lower members: physical body, etheric body, and astral body prevailed in him. The ego did not yet have senses. It still lived an inner life; thereby he still controlled the external. It was another form of human beings, they could not yet think with that consciousness we have today.

The human beings were much more imperfect than the present ones, but they were more perfect concerning the lower members. They had developed them more powerful and more varied. Hence, they did not yet belong to the spiritual world. They were soul beings in certain respect whose highest member belonged to the astral world whose middle member was also mental, and the third member was still lower. The imaginative consciousness meets such beings on the astral plane; there it discovers their highest essence. These beings, in certain respect ancestors of the human beings, are reflected in the Germanic folk consciousness as the giants. They are nothing else than predecessors of the human beings. Then the world developed. The human beings developed up to higher spheres. They received their thinking and became companions of spiritual beings that are finer organised in certain respect than the giants are because they took part in the higher spiritual worlds. These beings are reflected in the Germanic folk consciousness as the Æsir. The original Germanic mythology did not see anything miraculous in all that, but it saw in it an expression of the sentence, which I have stated: the human being is a becoming god, and the gods are those whom one can call perfect human beings, deified human beings. Gods are beings who have gone through their human level in bygone times. Thus, you see that the sequence of the beings of the Germanic mythology also expresses itself in the difference between the giants and the Æsir.

Still more expresses itself in it. It expresses itself in the fact that the development of such beings definitely takes place in the same sense as the human development. The present human beings—the Germanic mythology understands it that way—learnt from Wotan what they learnt. Who was Wotan originally? We hear that our ancestors learnt the runes, the art of poetry, and still other things from Wotan. However, one always attributed this to the great initiates. Thus, an individuality expressed itself in Wotan whom we had to call a great initiate just now in the sense of the secret doctrine, a being who rushed ahead of humanity and who had already gone through the stages which humanity has to go through only now.

How did Wotan become the great teacher of the prehistoric times? Like other initiates in the other secret doctrines. There are initiates in all secret doctrines. Today these experience the same as at that time, while they outgrow their lower ego, develop the spiritual essence in themselves, and become citizens of a higher world already in this life. At the same time, however, it is made clear to us that at a certain hour the lower nature faces them. In every human being is a sum of passions, desires and wishes, which cling to his lower nature. From all that the human being has to come out first. Then it appears like a being before him. If the human being rises up to his higher nature, his lower nature is like something that is outside of him, while he is, otherwise, embedded in the desires and passions. Just as little anybody can lay his brain on a plate and look at it, just as little you can see your inner life, your inner lower nature. One calls this detached being the guardian of the threshold.

His lower nature stands as a being beside the human being, and he must say to himself once, that are you! You must detach this!—In all initiations, one calls this the descent into hell. One has to become a companion of the infernal powers, to descend into the depths of the world because the human being is simply embedded in them and his higher nature lives only halfway in him. One calls this being the guardian of the threshold because the human beings who do not appropriate courage and presence of mind do not overcome that. Those are called initiates who have crossed this threshold. Gradually the human being goes through development. He overcomes a stage at first where the human being becomes aware of his lower nature. Whereas he identifies himself with it, is embedded in it, it faces him like something else, as well as the table stands before me now. In all initiations, one calls this stage crucifixion. The human being is crucified to his own body because it is to him as irrelevant as an external cross to which he is nailed. If he has overcome this stage, he ascends higher. Then he became wise. One calls him with a symbolic expression “serpent” for the same reason, because generally the serpent is the symbol of wisdom. There he drinks from the springs of wisdom in the world. Then he still goes through a third stage.

One has to go through this stage in the different religions most variously. Look at Wotan. What is shown to us by him? These three stages of initiation are shown to us. One tells us first that Wotan would have had to hang once on the holy wood. During nine days, he suffered there and shouldered the sufferings of the world. There the giant Mimir came to him and gave him a drink from the cup of wisdom. He was released from the holy wood. This was the first initiation of Wotan. After he had gone through this, he was longing for the cup from which the potion can flow, which his uncle Mimir had given him at the gallows. Then, however, one further says that this cup of wisdom is protected in the abysses of the mountains and that Wotan crept in the figure of a serpent through the abysses to Gunnlod in order to seize the cup of wisdom. This was the second initiation.

The third stage is that where one tells us—and this is something very significant—that Wotan himself went to the spring of that wisdom which is the wisdom of the present and is to be found with that spring which is in the root of the world ash Yggdrasil. There lived the giant Mimir. Wotan here attained the initiation that enabled him to be the teacher of the prehistoric time, namely the present wisdom. Once he had attained wisdom from the abysses of the mountains, from the higher worlds. However, he should become a teacher of our wisdom, of that wisdom which is obtained by the senses and by the mind. He obtains the strength to this here. This was expressed in a nice symbol. One says that he lost an eye. What is the eye that he must leave behind to find the present wisdom? This is the astral eye. Now, because he should take up the wisdom of the runes, the wisdom of the present, he loses the astral eye, so that he can be a leader on the sensuous plane to which humanity has developed. These things show in no uncertain manner how in these three successive pictures the secret doctrine, which forms the basis of all religions, is also expressed in the Germanic mythology.

In another way, deep truth is expressed if we look, for example, at the legend of Baldr who is killed by the blind Hodur with the mistletoe at Loki's instigation. Loki is the adversary of Baldr. If we consider this legend, we realise that many people say that Baldr symbolises the sun, the setting sun. They say this without having an idea of the fact that no people write that way. The people experienced in the primeval times on the astral plan in pictures what we have got to know as the basis of the secret doctrine at the beginning of this talk. What did the folk experience in this respect? I have already pointed to the images that appear like obscure recollections, but not in the clear consciousness, I have pointed to the astral light disappearing in darkness, so that the present sensory life originated. The former astral consciousness, Baldr, is killed by the present darkness, mental darkness, by the present sensuous looking which Hodur symbolises, namely at the instigation of Loki. Who is Loki?

Loki's name is already connected with the fire. What, however, is the fire in the secret doctrine? It is not the physical fire. The physical fire is only the external expression of an internal one, of that which the secret doctrine knows as the soul of the fire. This also lives in the human being in certain ways as his desires and passions. Only that separated itself during the further development that lives in the human being as desires and passions. It is no longer connected with the external fire, but the secret doctrine points to that. You get to know this more and more if you get involved with the occult side of theosophy or spiritual science. It shows how passions and desires are connected similarly with the fire as the positive and the negative poles of a magnet: the passions are one pole and the physical fire the other, however, they belong together. With the iron, you have both poles unseparated. This seems absurd to the materialistic worldview, I know this well. However, everything seems to be absurd to that who does not want to get involved with the depths of occult science. The look goes back to those times when one speaks of figures, as Loki is one. This being had an original existence and an immense strength when passion and fire were not yet separated when the passion still flowed through the seething fire. Such a fire being was Loki. Then the world developed further in such a way that from Loki, the fire, the lower nature formed and from the Æsir the higher nature. Both have arisen from Loki's nature.

This forms the basis of the Germanic legend. This is the secret of the Germanic mythology, that the world of the gods originated, while the beings developed further in the passionate primordial bases as well as in the spiritual. One tells us of three children of Loki. The first child is the Fenriswolf, the second is the Midgard Serpent, and the third is the goddess of the dead, Hel, who is bright on one side and has a black body on the other side. What does she show? She shows the lower human nature, which causes birth and death. Hence, Hel appears black and white. The Midgard Serpent that entwines the continents of the present world represents the etheric body that is tied to the present lower human nature. The third member represents what has arisen from the lower passions. Loki has remained from a former development. He had to deliver his children, so that the present world could originate which is thereby provoked to opposition and falls a victim to that which was the view of the former world.

Baldr has to descend to Hel, into the depth. The depth symbolises the usual physical human nature. What is Baldr? Baldr exists as sub-consciousness if, for example, in trance the usual surface consciousness is extinguished and the old consciousness is roused again. Baldr is killed for us now. However, with Hel he still exists as the strength, as the strength of passion connected with the nature of fire.

Thus, we could call every member of the Germanic world of gods an external expression of this secret doctrine. You would see if we had fifty talks instead of one that all that is wonderfully right in the minute details, that we are concerned with a secret doctrine, which forms the basis of the pictorial ideas of the Germanic mythology. We also here find initiates, sages, who knew what I have told at the beginning of the talk. However, the people got to know beings of other worlds by means of various rests of their consciousness. They ranked these folk spirits in the world of the old gods. That is why the Germanic mythology appears as born out of the folk consciousness. How Siegfried, who is overcome, finds his higher self, this presents itself to us as an expression of deep secret teachings. This is not contrived, but it becomes completely certain that it is so to someone who is able to go back in such way in the spiritual depths of the prehistoric time. If we go through the Germanic mythology, we get a pictorial impression.

If we look at the East, we see the same secret doctrine as I have explained it at the beginning of the talk. However, we see it differently formed. With few sentences, we can characterise it. Not with Buddhism and not with Hinduism we want to get involved. We only need to know that they revere the brahma as a spiritual original being that forms the basis of all. The main ability of brahma is the creative knowledge, called vidya. Imagine a person standing beside a machine and studying it. He has a receptive knowledge. Imagine, however, the inventor who made the machine originally, he composed it from single parts. He had creative knowledge first. Such a creative knowledge, spread about the world surrounding us, is vidya, and the receptive knowledge is avidya. Thus, there are different gradations of vidya and avidya. However, brahma is the owner of all that is subsumed in vidya and avidya. Everything is born out of the thought and the human being himself is born out of it. But he has to develop again back to vidya, to the creative knowledge. This is the sense of human development.

The human being is led again through three places that the Indian doctrine calls loka. When the human being has died, he must stay in Bhurloka for a while, it is the same as kamaloka. The highest world is the spiritual world, Svargaloka. It is the devachan. From there he goes back again to the Bhurloka and back to the physical world. Thus, one sees how he takes up the most various forces and materials in the physical world. These came into being from Vidya of the enclosing Brahman. There we have the finest material world on top, the world of the Akasha. Akasha is only a material expression of Indra, which is the soul of this world. Then we come to the world of fire, to Agni. This is the material expression of the god Agni and the same as the god Loki in the Germanic mythology, only in another shade. Then we come down to the air, Vayu, then to the water and, finally, to the solid. Thus, the Indian doctrine imagines the construction of the external world. The Indian cult is the external symbolic expression of this secret truth.

If we ask ourselves which characteristic the Indian secret doctrine has that it developed other pictures, we can say that it bears a less symbolic character, but a more conceptual one. This is generally the difference between the Indian and the Germanic secret doctrines. Internally they are the same, an external difference exists, however, because the external religions in Europe have taken on a pictorial character that corresponds more to the beings of the astral plan, while the Indian people advanced a further step and gave them characters reminding of external impressions. We must indicate this as a difference of the Germanic and Indian doctrines that the Germanic doctrine is closer to the astral, the Indian one, however, to the thinking. Hence, it is also clear that the Indian doctrine is closer to that which the human being regards today as his innermost possession that one understands it easier than the world of the Germanic gods that has faded away into the unknown.

These doctrines were differently developed. As we see two configurations in Europe and India, we see one more, in the middle, so to speak, in Greece. We can see that two quite different forces in nature cause the Indian and the Germanic characteristics. The Indian characteristic approaches more the present ego. Hence, the Indian looked for his higher consciousness in the contemplation in his inside. He attempted to advance from Avidya to Vidya, from the receptive knowledge to the creative knowledge. A science of knowledge, a higher doctrine than a doctrine based on astral pictures is the Indian doctrine, and a doctrine based on astral pictures is expressed in the Germanic mythology. Why is this the case? The Germanic mythology gives us a great and fine answer. The higher consciousness that the human being should attain is represented in all secret doctrines as the female principle, as the soul. What is taken up from the outside what fertilises the soul is shown as the male principle. We have there the female soul that is fertilised by wisdom, by the spirit of the outside world. Thus, the human being moves up if he develops spiritually, figuratively spoken, to the higher female principle in his nature. Goethe means that saying: “The eternally-female pulls us upwards.” You must not understand this pedantically, because you read it in the “Chorus Mysticus” (Faust II). If we understand this that way, we understand what the Teuton means if he says, if the warrior is killed on the battlefield, the Valkyrie meets him, there he reaches the higher mental.—The mentality of a warlike people, the passage through the gate of death and the attainment of a higher consciousness is symbolised by the approaching Valkyrie, taking up the soul in Valhalla, the connection with the higher consciousness, with the Valkyrie. The highest god is in the original Germanic the god Ziu (Týr) from whom Tuesday has its name. This is the same god as Mars in the Roman and as Ares in the Greek mythologies. Mardi (French) is the day, which is consecrated to the god of war, Mars. It was a warrior religion and it differs from the internal religion of the Indian.

Who lives in the inner world develops the passions less that live in the astral world and are expressed in it. Thus, the consciousness, the warlike nature of the Teutons is reflected in the world of their gods. The Valkyrie is the higher consciousness naturally. Because the passion of war was here the creator of the mythology, the world of the gods was expressed in astral pictures; because over there in Asia, in India the creator was the introversive sense, therefore, a more spiritual religion was expressed. Both worldviews found their higher unity, their harmony when the Germanic one got the inside from Christianity.

Thus, you see that a deep internal sense forms the basis of the human development, and that one must look for this deep internal sense. Then one comes to the profundities of the world development, and then one does not stop at abstractions, as if one single figure of humanity formed the basis, but one understands that it is a variform wisdom. The secret doctrine had to be different in India, different in Europe, different with a warlike people, and different in Greece, with the people endowed with art. Humanity develops through the most various forms of cultural existence—the course of this world development always forward and always upward at the same time.