The Rudolf Steiner Archive

Supplementary to the last set of Leading Thoughts

[ 1 ] It is most important that it should be understood through Anthroposophy that the ideas which a man gains by looking at outer Nature are inadequate for the observation of Man. The ideas which have taken possession of men's minds during the spiritual development of the last few centuries fail to realise this fact. Through them men have grown accustomed to thinking out natural laws, and to explaining by means of them the phenomena which are perceived by the senses. They then turn their attention to the human organism, and think that that too can be explained through bringing the laws of Nature to bear upon it.

[ 2 ] Now this is just as though, in considering a picture which a painter had created, we only took into account the substance of the colours, their power of adhering to the canvas, the way in which these colours were applied, and similar things. But such a way of regarding the picture does not reveal what is contained in it. Quite other laws are active in the revelation contained in the picture than those which can be perceived by considering such points as these.

[ 3 ] It is a question of realising that in the human being too something is revealed which cannot be grasped from the standpoint of natural law. If anyone has once thoroughly made this conception his own, then he will be able to understand man as a picture. A mineral is not a picture in this sense. It reveals only what is directly evident to the senses.

[ 4 ] To a certain extent when regarding a picture we look through what the senses perceive to its spiritual content. And so is it also in the observation of the human being. If we truly understand the human being in the light of natural law, we do not feel that these laws bring us into contact with the real man, but only with that through which he reveals himself

[ 5 ] We must experience spiritually that when we regard a man only from the point of view of natural law, it is as if we stood before a picture seeing only ‘blue’ and ‘red,’ and quite unable through an inner activity of the soul to relate the blue and red to that which reveals itself through these colours.

[ 6 ] When viewing things from the standpoint of natural law we must perceive the mineral in one way, the human being in another. In the case of the mineral it is, for the spiritual understanding, as if we were in immediate touch with what is perceived; but in the case of man it is as though we could only come as near to him through natural laws as to a picture which we do not see clearly with the eye of the soul but only touch and feel.

[ 7 ] When once we have gained the perception that man is a ‘picture’ of something, we shall be in the right mood of soul to progress to that which manifests in this picture.

[ 8 ] The pictorial nature of man does not manifest in one way only. An organ of sense is in its nature least of all a picture, and mostly a kind of manifestation of itself like the mineral. The human organs of sense approach nearest to natural laws. Let us but contemplate the wonderful arrangement of the eye, which by natural laws we are able to comprehend. It is the same with the other organs, though not often so clearly evident. It is because the sense organs, in their formation, show a certain compactness. They are arranged in the organism as complete formations, and as such assist in the perception of the outer world.

[ 9 ] But it is otherwise with the rhythmic actions in the organism. They are not complete, but evanescent, the organism in them continually forming and then declining. If the sense organs were like the rhythmic system, we should perceive the outer world in a perpetual growth.

[ 10 ] The sense organs are like a picture on the wall. The rhythmic system is like the scene that unfolds itself if canvas and painter are imaged by us at the conception of the picture. The picture is not yet there, but it comes more and more into being. In studying the rhythmic system, we have to do with a perpetual process of becoming. A thing that has already come into existence remains in existence, for a time at any rate. But when we study the human rhythmic system we find the process of becoming, the upbuilding process, followed directly and without a gap by the passing out of existence, the destructive process. In the rhythmic system there manifests itself a picture, coming into existence, but never finished nor complete.

[ 11 ] The activity which the soul discharges in conscious devotion to what is brought before it as the finished picture, may be styled Imagination. On the other hand Inspiration is the experience that must be unfolded in order to comprehend a growing picture.

[ 12 ] But this is different again in the contemplation of the metabolic and limb system. Here it is as if one was before a bare canvas and unused paints, and an artist not even painting. To get a perception of the metabolic and limb system, one must get a perception that has as little connection with the senses, as have the bare canvas and unused paints with that which is afterwards the artist's picture. And the activity that is developed by the soul in pure spirituality out of the metabolic and limb system is as when, upon seeing the painter and an empty canvas and unused paints, one experiences the picture to be painted later. In order to understand the metabolic and limb system the soul must exercise the power of Intuition.

[ 13 ] It is necessary that the active members of the Anthroposophical Society should concentrate in this way on the essential and fundamental nature of anthroposophical study. For it is not only the knowledge one gains by study but the experience achieved thereby that matters.

[ 14 ] From what has here been explained our study will lead us to the following Leading Thoughts.

Further Leading Thoughts issued from the Goetheanum for the Anthroposophical Society

[ 15 ] 38. We have shown how man is to be regarded in his picture-nature and in the spirituality which thereby reveals itself. Once this perception is attained, then, in the spiritual world where we see man living and moving as a Spirit-being, we are also on the point of seeing the reality of the moral laws of the soul. For the moral world-order is then revealed as the earthly image of an order belonging to the spiritual world. The physical world-order and the moral are welded together now, in undivided unity.

[ 16 ] 39. From out of man, there works the human Will. This Will confronts the ‘Laws of Nature’ which we derive from the external world, as something altogether foreign to their essence. The nature of the sense-organs can still be scientifically understood by virtue of their likeness to the objects of external Nature. In the activity of these organs, the Will, however, is not yet able to unfold itself. The nature that manifests itself in the human rhythmic system is already far less like any external thing. Into this system the Will can already work to some extent. But the rhythmic system is in constant process of coming-into-being and passing-away, and in these processes the Will is not yet free.

[ 17 ] 40. In the system of metabolism and the limbs we have a nature which manifests itself in material substances and in the processes they undergo; yet are the substances and processes in reality no nearer to this nature than are the artist and his materials to the finished picture. Here, therefore, the Will is able to enter in and work directly. Behind the human Organisation living in ‘Natural Laws,’ we must grasp that inner human nature which lives and moves and has its being in the Spiritual. Here is the realm in which we can become aware of the real working of the Will. For the realm of sense, the human Will remains a mere word, empty of all content, and the scientist or thinker who claims to take hold of it within this realm, leaves the real nature of the Will behind him and replaces it in theory by something else.

Further Leading Thoughts issued from the Goetheanum for the Anthroposophical Society

[ 18 ] 41. In the third of the last Leading Thoughts, we pointed to the nature of the human Will. Only when this is realised, do we enter with understanding into a sphere of the world where Destiny or Karma works. So long as we perceive only that system of law which holds sway in the relations of the things and facts of Nature, our understanding is entirely remote from the laws that work in Destiny.

[ 19 ] 42. When the law in Destiny is thus perceived, it is revealed at the same time that Destiny cannot come into existence in the course of a single physical life on Earth. So long as he inhabits the same physical body, man can realise only the moral content of his Will in the way that this particular physical body, within the physical world, allows. Only when he has passed through the gate of death into the sphere of the Spirit, can the Spirit-nature of the Will come to full effect. Then will the Good and the Evil be severally realised—a spiritual realisation to begin with—in their corresponding outcome.

[ 20 ] 43. In this spiritual realisation man fashions and forms himself between death and a new birth. He becomes in being an image of what he did during his earthly life; and out of this his being, on his subsequent return to Earth, he forms his physical life. The Spiritual that works and weaves in Destiny can only find realisation in the Physical if its corresponding cause withdrew, before this realisation, into the spiritual realm. For all that emerges in our life by way of Destiny proceeds out of the Spiritual; nor does it ever take shape within the sequence of physical phenomena.

Further Leading Thoughts issued from the Goetheanum for the Anthroposophical Society

[ 21 ] 44. We should pass on to a spiritual-scientific treatment of the question of Destiny by taking examples from the life and experience of individual men and women, showing how the forces of Destiny work themselves out, and the significance they have for the whole course of human life. We may show, for instance, how an experience which a man undergoes in his youth, which he can certainly not have brought upon himself entirely of his own free will, may none the less to a large extent give shape to the whole of his later life.

[ 22 ] 45. We should describe the significance of the fact that in the physical course of life between birth and death the good may become unhappy in their outer life, and the wicked at any rate apparently happy. In expounding these things, pictures of individual cases carry more weight than theoretical explanations; they are a far better preparation for the spiritual-scientific treatment of the subject.

[ 23 ] 46. Events of Destiny which come into the life of man in such a way that their determining conditions cannot possibly be found in his present life, should be cited. Faced with such happenings, a purely reasonable view of life already points in the direction of former lives on Earth. It must of course be made clear by the very way in which these things are described that no dogmatic or binding statement is implied. The purpose of such examples is simply to direct one's thoughts towards a spiritual-scientific treatment of the question of Destiny.

Further Leading Thoughts issued from the Goetheanum for the Anthroposophical Society

[ 24 ] 47. Of all that is latent in the forming of man's Destiny, only the very smallest part enters the everyday consciousness. Yet the unveiling of our Destiny teaches us most of all, how the Unconscious can indeed be brought to consciousness. They in effect are wrong, who speak of what is, for the time being, the Unconscious, as though it must remain absolutely in the realm of the unknown, thus constituting a barrier of knowledge. With every fragment of his Destiny that is unveiled to him, man lifts into the realm of consciousness something that was hitherto unconscious.

[ 25 ] 48. In so doing man becomes aware that the things of Destiny are not woven within the life between birth and death. Thus the question of Destiny impels him most of all to the contemplation of the life between death and a new birth.

[ 26 ] 49. Conscious human experience is thus impelled by the question of Destiny to look beyond itself. Moreover, as we dwell upon this fact, we shall develop a true feeling for the relation of the Natural and the Spiritual. He who beholds the living sway of Destiny in the human being, stands already in the midst of spiritual things. For the inner connections of Destiny have nothing of the character of outer Nature.

Further Leading Thoughts issued from the Goetheanum for the Anthroposophical Society

[ 27 ] 50. It is most important to point out, how the study of the historic life of mankind is called to life when we show that it is the souls of men themselves, passing from epoch to epoch in their repeated lives on Earth, who carry over the results of one historic age into another.

[ 28 ] 51. It may easily be objected that such a line of thought robs history of its naive and elemental force. But this objection is untrue. On the contrary, our vision of historic life is deepened when we can trace it thus into man's inmost being. History becomes more real and more abundant, not poorer and more abstract. In describing these things we must, however, unfold true sympathy and insight into the living soul of man, for we gaze deep into the soul along these lines of thought.

[ 29 ] 52. The epochs in the life between death and a new birth should be treated in relation to the forming of Karma. Further Leading Thoughts will indicate the way in which this can be done.

Further Leading Thoughts issued from the Goetheanum for the Anthroposophical Society

[ 30 ] 53. The unfolding of man's life between death and a new birth takes place in successive stages. For a few days after passing through the gate of Death the whole of the past earthly life is seen in living pictures. This experience reveals at the same time the gradual severance of the vehicle of the past life from the human soul-and-spirit.

[ 31 ] 54. In a time that comprises about a third of the past earthly life, the soul discovers in spiritual experiences the effect which this life must have in accordance with an ethically just World-order. During this experience the purpose is begotten in the soul to shape the next earthly life in a corresponding way, and thus to compensate for the past.

[ 32 ] 55. There follows a purely spiritual epoch of existence. During this epoch, which is of long duration, the soul of man—along with other human souls karmically connected with him, and with the Beings of the Hierarchies above—fashions the next life on Earth in the sense of Karma.

Further Leading Thoughts issued from the Goetheanum for the Anthroposophical Society

[ 34 ] 56. The epoch of existence between death and a new birth, when the Karma of man is fashioned, can be described only by the results of spiritual research. But it must always be borne in mind that such description appeals to our intelligence. We need only consider with open mind the realities of the world of the senses, and we become aware that it points to a spiritual reality—as the form of a corpse points to the life that in-dwelt it.

[ 35 ] 57. The results of Spiritual Science show that between death and birth man belongs to Spirit-kingdoms, even as he belongs between birth and death to the three kingdoms of Nature: the mineral, the plant and the animal.

[ 36 ] 58. The mineral kingdom is recognisable in the form of the human being at any given moment; the plant kingdom, as the etheric body, is the basis of his growth, his becoming; the animal kingdom, as the astral body, is the impulse for his unfolding of sensation and volition. The crowning of the conscious life of sensation and volition in the self-conscious spiritual life makes the connection of man with the spiritual world straightway apparent.

Further Leading Thoughts issued from the Goetheanum for the Anthroposophical Society

[ 37 ] 59. Open-minded contemplation of Thinking shows that the thoughts of the ordinary consciousness have no existence of their own, but arise only as the reflected images of something. Man, however, feels himself to be alive in his thoughts. The thoughts are not alive, but he himself is living in them. This life has its source in Spirit-beings, whom we may describe (in the sense of my book, Occult Science) as the Beings of the Third Hierarchy—a kingdom of the Spirit.

[ 38 ] 60. Extended to the life of Feeling, the same open-minded contemplation shows that the feelings, though they arise out of the body, cannot have been created by it. For their life bears in it a character independent of the bodily organism. With his bodily nature man can feel himself to be within the world of Nature. Yet just in realising this with true self-understanding, he will feel that with his world of Feeling he is in a spiritual kingdom. This is the kingdom of the Second Hierarchy.

[ 39 ] 61. As a being of Will, man's attention is directed not to his own bodily nature, but to the outer world. When he desires to walk he does not ask, ‘What do I feel in my feet?’ but ‘What is the goal out there, which I desire to reach?’ In willing, man forgets his body. In his Will he belongs, not to his own nature, but to the Spirit-kingdom of the First Hierarchy.

[ 1 ] Through the Leading Thoughts which have been sent out from the Goetheanum during the past weeks to the members of the Anthroposophical Society, the soul has been directed to the Beings of the spiritual kingdoms with whom man is connected from above, just as, from below, he is connected with the kingdoms of Nature.

[ 2 ] True self-knowledge may become the guide through which man finds his way into these spiritual kingdoms. And when such self-knowledge is striven after in the right way, then the understanding will be awakened for what Anthroposophy is able to make known through its insight into the life of the spiritual world. But self-knowledge must be practised in the true sense, not as a mere rigid gazing into one's inner being.

[ 3 ] By means of such a true self-knowledge one arrives in the first place at what lives in memory. In thought-pictures, the shadow of what was a direct and living experience in the past is called up into consciousness. Anyone seeing a shadow will, out of an inner impulse of thought, be guided to the object which threw the shadow. He who bears a memory within him cannot in this direct way turn the eye of his soul to the experience which lives on in the memory. But when he truly reflects on his own nature he will be obliged to say to himself: that he himself, in his soul-being, is what his experiences have made of him—those experiences which throw their shadows into the memory. The memory-shadows appear in the consciousness; in the soul there shines what in the memory is shadow. Dead shadow lives in the memory; living being lives in the soul in which the memory is active.

[ 4 ] It is only necessary that this relationship of the memory to the actual soul-life should be made clear; and in this striving for clearness in self-knowledge a man will then perceive that he is on the path to the spiritual world.

[ 5 ] Through memory, man is looking at the spiritual in his own soul. But in the ordinary consciousness he does not arrive at a real grasp of what he thus looks upon. He looks in the direction on something; but his look meets with no reality. Anthroposophy, out of Imaginative Knowledge, shows the way to this reality. Through it we are referred from the shadow to that which gleams and shines. Anthroposophy does this, in that it speaks of the etheric body of man. It shows how the physical body is active in the thought-shadow pictures; but how in the gleaming and shining the etheric body lives.

[ 6 ] With the physical body man is in the sense-world; with the etheric body he is in the etheric world. In the sense-world he has his environment; in the etheric world also. And Anthroposophy speaks of this latter environment as the first of the hidden worlds in which man is living. It is the kingdom of the Third Hierarchy.

[ 7 ] Let us now approach speech in the same way that we have considered memory. It issues from within man just as does the memory. It connects him with a certain state of being, as memory unites him with his own experiences. In words, too, there is an element of shadow. This is deeper than the shadow of the thoughts of memory. When man inwardly casts the shadow of his experiences as his memories, his own hidden self is active in the whole process. He is there when the light casts the shadow.

[ 8 ] In speech there is also a process of shadow-casting. The words are the shadows. What is it in this case that shines? Something stronger shines, because words are stronger shadows than are the thoughts of memory. The element in the human self which in the course of an earthly life can produce memories, cannot create words. Man must learn these in connection with other human beings. Something which lies deeper in him than that which casts the shadow of memory must take part in this process. In this case Anthroposophy speaks from Inspired Knowledge of the astral body, as in the case of memory it speaks of the etheric body. The astral body is added to the physical and etheric bodies as a third part of the human being.

[ 9 ] This third part, too, has a cosmic environment about it. This is made up of the Second Hierarchy. In human language we have a phantom of this Second Hierarchy. As to his astral body, man lives within the province of this Hierarchy.

[ 10 ] We may go still further. In speech a portion of man's being is engaged. When he speaks he brings his inner being into motion. That which surrounds this inner being remains at rest. The movement of speech wrings itself loose from the human being while he remains at rest, but the whole man comes into motion when he brings into activity all that belongs to his limbs. In such movement man is no less full of expression than in memory and speech. Memory expresses his experiences. The nature of language consists in its being the expression of something. In the same way the man whose whole being is in motion expresses something.

[ 11 ] Anthroposophy points out that this ‘something’ is another part of the human being. From Intuitive Knowledge it speaks of the ‘real Self’ or ‘I.’ This too, it finds, has a cosmic environment, namely the First Hierarchy.

[ 12 ] When man approaches the thoughts in his memory he meets with the first supersensible element—his own etheric being. Anthroposophy points out to him the cosmic environment corresponding to it. When man considers himself as one who makes use of language he finds his astral being. This is no longer comprehended in that which only acts inwardly, like memory. It is seen by Inspiration as that which in the act of speaking shapes a physical process out of the Spiritual. Speech is a physical process. At its foundation lies an activity which proceeds from the sphere of the Second Hierarchy.

[ 13 ] When the whole man is in motion there is a more intense physical action than in speech. Not merely a part of man is moulded, the whole man is given shape; and in the physical being which lives and moves in form, the First Hierarchy is active.

[ 14 ] In this way, then, true self-knowledge can be cultivated. But in doing this man does not grasp his own Self alone. Step by step he comprehends the parts of his body: the physical body, the etheric body, the astral body and the Self. And by comprehending these he also reaches up, step by step, to higher worlds which like the three kingdoms of Nature, the animal, plant and mineral kingdoms, belong, as the three spiritual kingdoms, to the whole Universe in which his being is unfolding.

Further Leading Thoughts issued from the Goetheanum for the Anthroposophical Society

[ 15 ] 69. The Third Hierarchy reveals itself as pure soul and spirit. It lives and moves in all that man experiences in the soul, in his inner life. Neither in the etheric nor in the physical could any processes arise if this Hierarchy alone were active. Soul-life alone could exist.

[ 16 ] 70. The Second Hierarchy reveals itself as soul and spirit that works in the etheric. All that is etheric is a manifestation of the Second Hierarchy. This Hierarchy, however, does not reveal itself directly in the physical; its power extends only to etheric processes. Only etheric and soul-life could exist if the Third and the Second Hierarchy alone were active.

[ 17 ] 71. The First and strongest Hierarchy reveals itself as the spiritually active principle within the physical. It makes the physical world into a Cosmos. The Third and the Second Hierarchy are the Beings who minister to it in this activity.

Further Leading Thoughts issued from the Goetheanum for the Anthroposophical Society

[ 18 ] 72. As soon as we approach the higher members of man's being—the etheric, the astral body and the Ego-organisation—we are obliged to seek for man's relation to the beings of the spiritual kingdoms. It is only the physical body's organisation which we can illumine by reference to the three physical kingdoms of Nature.

[ 19 ] 73. In the etheric body the Intelligence of the Cosmos becomes embodied in the human being. That this can happen, requires the activity of cosmic Beings, who, in their combined working, shape the etheric body of man, even as the physical forces shape the physical.

[ 20 ] 74. In the astral body the spiritual world implants the moral impulses into the human being. That these can show forth their life in man's Organisation, depends on the activity of Beings who are able not only to think the Spiritual, but to shape it in its reality.

[ 21 ] 75. In the Ego-organisation man experiences himself, even in the physical body, as a Spirit. That this can happen, requires the activity of Beings who themselves, as spiritual Beings, live in the physical world.

[ 1 ] Those who want to take an active part in the Movement may find in the Leading Thoughts that are given out from the Goetheanum, an impulse and stimulus that shall enable them to bring unity and wholeness into all anthroposophical activity.

They will find in them, as they receive them week by week, guidance for deepening their understanding of the material that is already at hand in the Lecture-Courses and for putting it forward in the Group meetings with a certain order and harmony.

[ 2 ] It would without doubt be more desirable for the lectures given in Dornach to be carried at once in all directions to the individual Groups. But one has to remember what complicated technical arrangements such a course would necessitate. The Executive at the Goetheanum are making every possible effort in this direction, and still more will be done in the future. But we must reckon with the possibilities that exist. The aims that found expression at the Christmas Meeting will be realised. But we need time.

[ 3 ] For the present those Groups that have members who visit the Goetheanum, hear the lectures there and can bring back the substance of them into the Group meetings, have an advantage. And Groups should recognise that the sending of members to the Goetheanum in this way is a very good thing to do. On the other hand, however, the work that has already been achieved within the Anthroposophical Society and that is embodied in the printed Courses and Lectures, should not be undervalued. If you take up these Courses and call to mind from the titles what is contained in this one and in that, and then turn to the Leading Thoughts, you will find that you meet with one thing in one Course, another in another, that explains the Leading Thoughts more fully. By reading together passages that are found separated in different Courses, you will discover the right points of view for expounding and elaborating the Leading Thoughts.

[ 4 ] We in the Anthroposophical Society are wasting opportunities all the time if we leave the printed Courses quite untouched and only want always to hear ‘the latest’ from the Goetheanum. And it will readily be understood that all possibility of printing the Courses would gradually cease if they were not widely made use of.

[ 5 ] Another point of view also comes into consideration. In spreading the contents of Anthroposophy, a strong sense of responsibility is necessary in the first place. What is said about the spiritual world must be brought into a form such that the pictures of spiritual facts and beings which are given are not exposed to misunderstanding. Anyone who hears a lecture at the Goetheanum will receive an immediate and direct impression. If he repeats the contents of what he heard, this impression can echo from him; and he is able so to formulate them that they can be rightly understood. But if they are repeated at second or third hand, the possibility of inaccuracies creeping in becomes greater and greater. All these things should be borne in mind.

[ 6 ] The following point of view is, however, probably the most important. The point is not that Anthroposophy should be simply listened to or read, but that it should be received into the living soul. It is essential that what has been received should be worked upon in thought and carried into the feelings; and the Leading Thoughts are really intended to suggest this with regard to the Courses already printed and in circulation. If this point of view is not sufficiently considered, then the nature of Anthroposophy will be constantly hindered from manifesting itself through the Anthroposophical Society. People say, though only with apparent justice: ‘What use is it to me to hear all these things about the spiritual worlds if I cannot look into those worlds for myself?’ One who speaks thus does not realise that such vision is promoted when the working out of anthroposophical ideas is thought of in the manner indicated above. The lectures at the Goetheanum are so given that their contents can live on and work freely in the minds of the hearers. The same applies also to the contents of the Courses. These do not contain dead material to be imparted externally, but material which, when viewed from different aspects, stimulates the vision for spiritual worlds. It should not be thought that one hears the contents of the lectures and that the knowledge of the spiritual world is acquired separately by means of meditation. In that way one will never make real progress. Both must act together in the soul. And to think out anthroposophical ideas and allow them to live on in the feelings is also an exercise of the soul. A person grows into the spiritual world with open eyes if he uses Anthroposophy in the manner we have described.

[ 7 ] Far too little attention is paid in the Anthroposophical Society to the fact that Anthroposophy should not be abstract theory but real life. Real life, that is its nature; and if it is made into abstract theory this is often not at all a better but a worse theory than others. But it becomes theory only when it is made such—i.e. when one kills it. It is still not sufficiently realised that Anthroposophy is not only a conception of the world, different from others, but that it must also be received differently. Its nature is recognised and experienced only when one receives it in this different way.

[ 8 ] The Goetheanum should be looked upon as the necessary centre of anthroposophical work and activity, but one ought not to lose sight of the fact that the anthroposophical material which has been worked out should also be made use of in the Groups. What is worked out at the Goetheanum can be obtained gradually by the whole Anthroposophical Society in a full and living sense, when as many members as possible come from the Groups to the Goetheanum itself and participate as much as possible in its activities.

[ 9 ] But all this must be worked out with heart and mind; the mere imparting of the contents of the lectures each week is useless. The Executive at the Goetheanum will need time and will have to meet with sympathetic understanding on the part of the members. It will then be able to work in accordance with the intention of the Christmas Meeting.

Further Leading Thoughts issued from the Goetheanum for the Anthroposophical Society

[ 10 ] 76. To call forth an idea of the First Hierarchy (Seraphim, Cherubim and Thrones) we must try to create pictures in which the Spiritual—i.e. that which can be beheld only in the Supersensible—reveals its working, in forms that come to manifestation in the world of sense. Spiritual being, portrayed in sense-perceptible imagery: such must be the content of our thoughts about the First Hierarchy.

[ 14 ] 77. To call forth an idea of the Second Hierarchy (Kyriotetes, Dynamis, Exusiai) we must try to create pictures in which the Spiritual reveals itself—not in sense-perceptible forms—but in a purely spiritual way. Spiritual being, portrayed not in sense-perceptible but in purely spiritual imagery: such must be the content of our thoughts about the Second Hierarchy.

[ 12 ] 78. To call forth an idea of the Third Hierarchy (Archai, Archangeloi, Angeloi) we must try to create pictures in which the Spiritual reveals itself not in sense-perceptible forms, nor yet in a purely spiritual way, but in the way in which Thinking, Feeling and Willing come to expression in the human soul. Spiritual being, portrayed in the imagery of a life of soul: such must be the content of our thoughts about the Third Hierarchy.

[ 1 ] Before and until the ninth century after the Mystery of Golgotha, the human being stood in a different relation to his thoughts from that which he has had in later times. He did not have the feeling that he himself brought forth the thoughts that lived in his soul. He regarded them as inspirations from a spiritual world. And when he had thoughts about what he perceived with his senses, even these thoughts were to him revelations of the Divine that spoke to him from the things of the senses.

[ 2 ] Whoever has spiritual vision will understand this experience. For when something that is real in the spiritual sense communicates itself to the soul, one never has the feeling: ‘There is the spiritual perception, and I myself am developing the thought with which to understand it.’ But one sees the thought which the perception contains, and which is given with it, no less objectively than the perception itself.

[ 3 ] (When dates are given in this connection, they are to be taken only as a rough indication of the period; the transition takes place quite gradually.) Speaking, in this sense, we may say that the ninth century saw the lighting-up, in the souls of men, of the individual personal intelligence.

Man began to have the feeling: ‘I myself form my thoughts.’ And this forming of thoughts came to be the thing of first importance in the soul's life, so that man saw in the intellectual experience the very essence and being of his soul. In earlier times men had had an imaginative conception of the soul. To them the essential thing about the soul was not that it formed thoughts, but that it partook of the spiritual content of the Universe. It was the supersensible, spiritual Beings whom they conceived to be thinking, and—extending their influence into the human being—thinking into him as well. That which lives in the human being of the supersensible, spiritual world—this they felt as the soul.

[ 4 ] As soon as we penetrate with higher vision into the spiritual world, we meet with real and concrete spiritual Beings, spiritual Powers. In old teachings the Power from whom the thoughts in things proceed was designated by the name Michael. This name we may still apply, for it is true that human beings, once upon a time, received the thoughts of Michael. Michael held sway over the Cosmic Intelligence. But from the ninth century onwards men no longer felt that Michael was inspiring the thoughts into them. The thoughts had fallen away from his dominion—fallen out of the spiritual world into the individualised souls of men.

[ 5 ] Henceforth it was within mankind that the life of thought was evolved. To begin with, men were uncertain as to what it was they had in their thoughts. This uncertainty found very real expression in the scholastic teachings. The Schoolmen were divided into Nominalists and Realists. The Realists, led by St. Thomas Aquinas and those who stood near to him, still felt the old closeness and kinship between thought and thing. Hence they saw in the thoughts a reality living in the things. They regarded the thoughts of man as reality which flows over from the things into the human soul.

The Nominalists felt very strongly the fact that the soul forms its thoughts. They felt that the thoughts were merely something that existed subjectively in the soul and had nothing to do with the objects. They were of the opinion that thoughts are only names man forms for things. (They did not speak of ‘thoughts’ but of ‘universals,’ but that does not come into consideration for the principle of the theory, as thoughts always contain something universal as compared with the individual objects.)

[ 6 ] We may say that the Realists wished to remain faithful to Michael; even though the thoughts had fallen from his sphere into that of man, they wished, as thinkers, to serve Michael as the Ruler of the intelligence of the Cosmos. The Nominalists deserted Michael, with respect to the unconscious part of their soul. They did not consider Michael as the owner of the thoughts, but man.

[ 7 ] Nominalism spread abroad and increased in influence up to the last third of the nineteenth century. Then at this period those persons who were able to perceive the spiritual events in the Universe felt that Michael had followed the stream of intellectual life. He is seeking a new metamorphosis of his cosmic task. Formerly he allowed the thoughts to stream from the spiritual outer world into the souls of men; since the last third of the nineteenth century he wishes to live in the human souls in which the thoughts are formed. In earlier times the human beings related to Michael saw him develop his activity in the spiritual sphere; they now know that they ought to let Michael dwell in their hearts; they now dedicate to him their spiritual life which is based upon thought; they now, in their free and individual life of thought, allow themselves to be instructed by Michael as to which are the right paths of the soul.

[ 8 ] When those who in their former Earth-life received their thoughts by inspiration, i.e., who were servants of Michael, had returned to earthly life at the close of the nineteenth century, they felt urged towards a voluntary Michael community of this description. They now looked upon the one who had formerly inspired them with thoughts as their guide in forming higher thoughts.

[ 9 ] One who understands how to observe such things knows what a great change took place in the last third of the nineteenth century with respect to the life of human thought. Before that time man could only feel how thoughts formed themselves in his own being; from the time indicated he is able to raise himself above his own being; he can turn his mind to the Spiritual; he there meets Michael, who proves his ancient kinship with everything connected with thought. He liberates thought from the sphere of the head; he clears the way for it to the heart; he enkindles enthusiasm in the feelings, so that the human mind can be filled with devotion for all that can be experienced in the light of thought.

The Age of Michael has dawned. Hearts are beginning to have thoughts; spiritual fervour is now proceeding, not merely from mystical obscurity, but from souls clarified by thought. To understand this means to receive Michael into the heart. Thoughts which at the present time strive to grasp the Spiritual must originate in hearts which beat for Michael as the fiery Prince of Thought in the Universe.

Further Leading Thoughts issued from the Goetheanum for the Anthroposophical Society

[ 10 ] 79. Spiritually, we can approach the Third Hierarchy (Archai, Archangeloi, Angeloi) by learning to know Thinking, Feeling and Willing, so as to perceive in them the Spiritual that works in the soul. Thinking, to begin with, places not an effective reality, but only pictures into the world. Feeling lives and moves in this realm of pictures; bears witness to the presence of a reality in man, but cannot live it or express it outwardly. Willing unfolds a reality which presupposes the existence of the body but does not consciously assist in its formation. The spiritual reality that lives in our Thinking, to make the body the foundation of this Thinking; the spiritual reality that lives in our Feeling, to make the body share in the experience of a reality; the spiritual reality that lives in our Willing, consciously to assist in fashioning the body—all this is alive in the Third Hierarchy.

[ 11 ] 80. Spiritually, we can approach the Second Hierarchy (Exusiai, Dynamis, Kyriotetes) by awakening to see the facts of Nature as the manifestations of spiritual being that indwells them. The Second Hierarchy then has Nature for its dwelling-place, there to work upon the souls.

[ 12 ] 81. Spiritually, we can approach the First Hierarchy (Seraphim, Cherubim, Thrones) by awakening to see the facts that confront us in the kingdom of Nature and of Man as the deeds (creations) of spiritual being that is working in them. The First Hierarchy then has the kingdom of Nature and of Man as the outcome of its work, wherein it unfolds its Being.

Further Leading Thoughts issued from the Goetheanum for the Anthroposophical Society

[ 13 ] 82. Man looks upward to the worlds of stars; what is there presented to his senses is but the outer manifestation of those Spirit-beings—and their deeds—of whom we have spoken as the Beings of the spiritual kingdoms or Hierarchies.

[ 14 ] 83. The Earth is the scene of action of the three Nature kingdoms and of the human kingdom, inasmuch as these make manifest the outward and sensible glory of the activity of spiritual Beings.

[ 15 ] 84. The forces, working from spiritual Beings into the earthly kingdoms of Nature and into the kingdom of Man, are revealed to the human Spirit in the true—that is, the spiritual—knowledge of the starry worlds.

[ 1 ] In the present stage of its evolution the human consciousness unfolds three forms, the waking, the dreaming, and the dreamless sleeping consciousness.

[ 2 ] The waking consciousness experiences the outer world through the senses, forms ideas about it, and out of those ideas can create such as portray a purely spiritual world. The dreaming consciousness develops pictures in which the outer world is transformed, as, for instance, when the sun shining on the bed is experienced in dream as a conflagration in all its details. Or a man's own inner world may appear before him in symbolic pictures, as, for instance, the throbbing heart in the picture of an over-heated oven. Memories also re-appear transformed in the dream consciousness. What these memory pictures contain is not borrowed from the world of the senses, but from the spiritual world. However, it is not possible through the memory pictures to penetrate with understanding into the spiritual world, because they are just too dim to rise into the waking consciousness, and because what little may be perceived cannot be really understood.

[ 3 ] But it is possible in the moment of waking to grasp so much of the dream world as to become aware that it is the imperfect copy of a spiritual experience which has happened in sleep, but which for the most part evades the waking consciousness. In order to comprehend this, it is only necessary to shape the moment of waking in such a way that the outer world is not conjured all at once before the soul, but that the soul, without as yet regarding the outer world, feels itself surrendered to what has been experienced within.

[ 4 ] In the dreamless sleep consciousness the soul passes through experiences which mean nothing more for the memory than an indifferent period of time between falling asleep and waking.

These experiences may be spoken of as non-existent, until the way into them has been opened up through spiritual scientific investigation. But if this takes place, if the Imaginative and Inspired consciousness described in anthroposophical literature be developed, then out of the darkness of sleep the pictures and inspirations belonging to the experience of previous lives on Earth make their appearance. It then becomes possible to survey also the content of the dream consciousness. This cannot be grasped by the waking consciousness; it has to do with the world in which man dwells as a disembodied soul between two earthly lives.

[ 5 ] If one learns to know what is hidden behind the dream- and sleep-consciousness in the present age, then the way is clear to the understanding of the forms of human consciousness in past ages. One cannot, however, arrive at this by means of outer investigation; for evidence received from the outer world shows only the after-effects of the experiences of human consciousness in prehistoric times. Anthroposophical literature gives information as to how, by means of spiritual investigation, one may attain to the vision of such experiences.

[ 6 ] It is found by means of spiritual research that in ancient Egyptian times man possessed a dream-consciousness which was much more like the waking consciousness than it is at the present day. The memory of the dream experiences passed into the waking consciousness, and the latter provided not only the sense impressions that can be grasped in clearly outlined thoughts, but in addition to these the Spiritual that is at work in the world of the senses. Man's consciousness thereby lived instinctively in the world he had left when he incarnated on the Earth—the world he will re-enter when he passes through the gate of death.

[ 7 ] Inscribed monuments and other records preserved from ancient times give to those who penetrate them with an impartial mind, clear evidence of a consciousness of this kind, belonging to an age of which no outer relics exist.

[ 8 ] In ancient Egyptian times the sleep-consciousness contained dreams of the spiritual world, just as the sleep consciousness of the present day contains dreams originating from the physical world. [ 9 ] But among other peoples we find in addition another kind of consciousness. The experiences undergone during sleep passed over into the waking consciousness in such a way that there was an instinctive vision of repeated earthly lives. The traditions regarding the knowledge of repeated earthly lives possessed by ancient humanity originate from these forms of consciousness.

[ 10 ] In the developed Imaginative consciousness we find again the dream-consciousness which in ancient times was dim and instinctive, only in the Imaginative consciousness it is fully conscious, like our waking life. [ 11 ] And through the Inspired knowledge we become aware of the pre-historic instinctive insight which still saw something of the repeated earthly lives.

Modern writers of works on the history of humanity make no note of this transformation in the forms of human consciousness. They would like to believe that on the whole the present forms of consciousness have existed as long as humanity has been on the Earth. [ 12 ] And what, in spite of this, does point to other forms of consciousness, viz., the myths and fairy-tales, they would prefer to look upon as the result of the poetic fantasy of primitive man.

Further Leading Thoughts issued from the Goetheanum for the Anthroposophical Society

[ 13 ] 88. In the waking day-consciousness man experiences himself, during the present cosmic age, standing in the midst of the physical world. This experience conceals from him the presence, within his being, of the effects of a life between death and birth.

[ 14 ] 89. In dream-consciousness man experiences, in a chaotic way, his own being unharmoniously united with the spiritual being of the world. The waking consciousness cannot seize the real content of the dream-consciousness. To the Imaginative and Inspired Consciousness it is revealed how the Spirit-world through which man lives between death and birth is helping to build up his inner being.

[ 15 ] 90. In dreamless sleep-consciousness man experiences, all unconsciously, his own being permeated with the results of past earthly lives. The Inspired and Intuitive Consciousness penetrates to a clear vision of these results, and sees the working of former earthly lives in the destined course—the Karma—of the present.

Further Leading Thoughts issued from the Goetheanum for the Anthroposophical Society

[ 16 ] 91. The Will enters the ordinary consciousness, in the present cosmic age, only through Thought. Now in this consciousness we always have to take our start from something sense-perceptible. Thus, even of our own Will, we apprehend only what passes from it into the world of sense-perceptions. In the ordinary consciousness it is only by observation of himself in thought that man is aware of his Will-impulses, just as it is only by observation that he is aware of the outer world.

[ 17 ] 92. The Karma that works in the Will is a property belonging to it from former lives on Earth. This constituent of the Will cannot therefore be apprehended with the ideas of our ordinary sense-existence, which are directed only to the present earthly life.

[ 18 ] 93. Because they are unable to take hold of Karma, these ideas refer what is unintelligible to them in man's impulses of Will to the mystic darkness of the bodily constitution, whereas in reality it is the working of past earthly lives.

Further Leading Thoughts issued from the Goetheanum for the Anthroposophical Society

[ 19 ] 94. With the ordinary life in ideas transmitted through the senses, man is in the physical world. For this world to enter his consciousness, Karma must be silent in his thinking life. In his life of ideation, man as it were forgets his Karma.

[ 20 ] 95. In the manifestations of the Will, Karma works itself out. But its working remains in the unconscious. By lifting to conscious Imagination what works unconsciously in the Will, Karma is apprehended. Man feels his destiny within him.

[ 21 ] 96. When Inspiration and Intuition enter the Imagination, then, beside the impulses of the present, the outcome of former earthly lives becomes perceptible in the working of the Will. The past life is revealed, working itself out in the present.

Further Leading Thoughts issued from the Goetheanum for the Anthroposophical Society

[ 22 ] 97. For a cruder description it is permissible to say: Thinking, Feeling and Willing live in the soul of man. For greater refinement we must add: Thinking always contains a substratum of Feeling and Willing; Feeling a substratum of Thinking and Willing; Willing a substratum of Thinking and Feeling. In the life of thought, however, Thinking predominates; in the life of feeling, Feeling predominates; and in the life of will, Willing predominates over the other contents of the soul.

[ 23 ] 98. The Feeling and Willing of the life of Thought contain the karmic outcome of past lives on Earth. The Thinking and Willing of the life of Feeling karmically determine the man's character. The Thinking and Feeling of the life of Will tear the present earthly life away from Karmic connections.

[ 24 ] 99. In the Feeling and Willing of Thinking man lives out his Karma of the past; in the Thinking and Feeling of Willing he prepares his Karma of the future.

Further Leading Thoughts issued from the Goetheanum for the Anthroposophical Society

[ 25 ] 100. The thoughts of man have their true seat in the etheric body. There, however, they are forces of real life and being. They imprint themselves upon the physical body, and as such ‘imprinted thoughts’ they have the shadowy character in which the everyday consciousness knows them.

[ 26 ] 101. The Feeling that lives in the Thoughts comes from the astral body, and the Willing from the Ego. In sleep the human etheric body is certainly irradiated with the world of his Thoughts, but man himself does not partake in it. For he has withdrawn, with the astral body the Feeling of the Thoughts, and with the Ego their Willing, out of the etheric and the physical.

[ 27 ] 102. The moment the astral body and Ego loose their connection during sleep with the Thoughts of the etheric body, they enter into connection with ‘Karma’—with the beholding of the events through repeated lives on Earth. To the everyday consciousness this vision is denied, but a supersensible consciousness can enter into it.

[ 1 ] It is not possible to perceive in the right light how the Michael Impulse breaks into human evolution, if one shares the conception which is universally accepted today, as to the relation of the new world of ideas to Nature.

[ 2 ] It is thought: There outside us is Nature with all that she accomplishes and is; within us are the ideas. These ideas are thoughts about the things of Nature, or about the so-called Laws of Nature. The thinkers of today are concerned first of all to show how to form such ideas as shall stand in a true relation to Nature, or in which the true Natural Laws shall be contained.

[ 3 ] It is of little importance to them how these ideas are related to the man himself, who has them. But in truth there can be no real insight until this question is raised: What does Man experience through the natural-scientific ideas of modern times?

[ 4 ] The answer can be arrived at in the following way.

[ 5 ] Man feels today that the ideas are formed within him through the activity of his soul. He has the feeling that he himself forms his ideas, while only the sense-perceptions come to him from without.

[ 6 ] Man did not always feel in this way. In times past he did not realise the content of his ideas as something he had made himself, but as something received through inspiration from the supersensible world.

[ 7 ] There were various stages of this feeling. And these stages depended on that part of a man's being in which he experienced what today he calls his ideas. Today, in the period of the development of the Spiritual Soul or Consciousness Soul, what is contained in the ‘Leading Thoughts’ of the last number is wholly true:—Thoughts have their true seat in the human etheric body. There, however, they are real, living forces. They imprint themselves in the physical body, as such “imprinted thoughts” they possess the shadowy character known to ordinary consciousness.

[ 8 ] Now one can go back to times in which the thoughts were directly experienced in the ‘Ego.’ But in those times they were not shadowy as they are today, nor were they merely living; they were full of soul and spirit. But this means that the man did not only think his thoughts; he had as an experience the perception of concrete spiritual beings.

[ 9 ] Everywhere amongst the peoples of antiquity one finds the consciousness that looked up to a world of spiritual beings. The historical remains of this are described today as a consciousness that expressed itself in myths and mythologies, which are not considered of much importance for an understanding of the real world. And yet with this consciousness man stands in his own world—in the world of his true origin—whereas with his present consciousness he is lifted out of his own world. [ 10 ] Man is a spirit; and his world is the world of spiritual beings.

[ 11 ] The next stage was one in which the element of thought was no longer experienced by the Ego but by the astral body. The soul here loses the direct vision of the Spiritual. Thought appears as an element which is ensouled and alive.

[ 12 ] At the first stage, that of the vision of concrete spiritual beings, man does not feel at all strongly the necessity of connecting what he sees with that which he perceives through his senses. The phenomena perceptible to the senses are seen to be the deeds of what he observes supersensibly, but he does not feel impelled to develop a special science of that which is directly seen by spiritual vision. Moreover, the world of spirit-beings which he sees is so rich that his attention is directed to it above all things.

[ 13 ] It is different at the second stage of consciousness. Here the concrete spiritual beings are hidden; their reflection appears in the form of an ensouled life. Man begins to relate the ‘life of Nature’ to this ‘life of souls.’ In the beings and processes of Nature he seeks the active spirit-beings and their deeds. The result of this stage of consciousness may be seen historically in that which appeared later as the quest of the alchemists.

[ 14 ] When at the first stage of consciousness man ‘thought’ the spirit-beings, he lived entirely in his own being; and at the second stage, too, he is still quite near to his origin. [ 15 ] But at both stages it is quite impossible for man to develop, in the true sense of the word, his own inner impulses of action.

[ 16 ] A spirituality which is of like nature with himself acts in him. What he seems to do is the manifestation of processes which come about through spirit-beings. What man does is the sensibly physical manifestation of a real spiritual and divine event which stands behind.

[ 17 ] A third epoch in the development of consciousness brings thought to consciousness in the etheric body, but as living thought.

[ 18 ] The Greeks lived in this consciousness when Greek civilisation was at its prime. The ancient Greek did not form thoughts for himself and then look out upon the world with them as with his own creations, but when he thought he felt that a life was being kindled within him—a life which also pulsated in the objects and events outside him.

[ 19 ] Then for the first time there arose in man the longing for the freedom of his own actions—not yet true freedom, but the longing for it.

[ 20 ] Man, who felt the life and activity of Nature asserting itself in him, could develop the longing to detach his own activity from the activity which he perceived outside him and around him. But after all, this outer activity was still perceived as the final result of the active spirit-world, which is of like nature with man himself.

[ 21 ] Only when the thoughts were imprinted in the physical body and when the consciousness extended only to this imprint—then only did the possibility of freedom arise. This condition came with the fifteenth century AD.

[ 22 ] For the evolution of the world the important point is not, ‘What is the significance of the ideas of modern natural science with regard to Nature?’ For in effect these ideas have assumed their forms, not in order to provide man with a certain picture of Nature, but in order to bring him forward to a certain stage in his evolution.

[ 23 ] When thoughts laid hold of the physical body, spirit, soul and life had been excluded from their immediate contents, and the abstract shadow attaching to the physical body alone remained. Thoughts such as these can make only what is physical and material into the object of their knowledge, for they themselves are only real in the physical and material body of man. [ 24 ] Materialism did not originate because material beings and processes alone can be perceived in external Nature, but because man had to pass through a stage in his development which led him to a consciousness at first only capable of seeing material manifestations. The one-sided development of this necessity in human evolution resulted in the modern view of Nature.

[ 25 ] It is Michael's mission to bring into human etheric bodies the forces through which the thought-shadows may regain life; then the souls and spirits in the supersensible worlds will incline towards the enlivened thoughts, and the liberated human being will be able to live with them, just as formerly the human being who was only the physical image of their activity lived with them.

Further Leading Thoughts issued from the Goetheanum for the Anthroposophical Society

[ 26 ] 103. In the evolution of mankind consciousness descends on the ladder of unfolding Thought. There was an earliest stage in consciousness when man experienced the Thoughts in the Ego—experienced them as real Beings, imbued with Spirit, soul and life. At a second stage he experienced the Thoughts in the astral body; henceforth they appeared only as the images of Spirit-beings—images, however, still imbued with soul and life. At a third stage he experienced the Thoughts in the etheric body; here they manifest only an inner stirring, like an echo of the quality of soul. At the fourth, which is the present stage, man experiences the Thoughts in the physical body, where they appear as the dead shadows of the Spiritual.

[ 27 ] 104. In like measure as the quality of Spirit, soul and life in human Thought recedes, man's own Will comes to life. True freedom becomes possible.

[ 28 ] 105. It is the task of Michael to lead man back again, on paths of Will, whence he came down when with his earthly consciousness he descended on the paths of Thought from the living experience of the Supersensible to the experience of the world of sense.

[ 1 ] When man looks back on his evolution, and calls up before his inner eye the special characteristics which his spiritual life has assumed for the last five hundred years, he cannot help recognising, even within the ordinary consciousness and if but faintly, that since this period the whole earthly evolution of man stands at a significant and critical point.

[ 2 ] In the last study I referred from one point of view to this significant turning-point. One looks up from this point into the distant past of evolution; one sees how the soul-force in man which today is active as the force of intelligence, has changed in the course of time.

[ 3 ] In the present period, thoughts—dead abstract thoughts—make their appearance in the field of human consciousness. These thoughts are bound up with the physical body of man; man is obliged to recognise that they are of his own generating.

[ 4 ] In primitive times, when man turned his soul in the direction in which today his thoughts are revealed to him, he saw Divine-Spiritual Beings. He knew himself bound to these Beings in his whole nature, even down to the physical body; he was obliged to recognise himself as their offspring. But he not only owed his being to them, he also owed them what he accomplished. Man had no will of his own. What he did was a manifestation of Divine Will.

[ 5 ] By degrees, as described in the last study, man attained to a will of his own, at a period which dawned about five hundred years ago.

[ 6 ] But this stage was far more different from all those which preceded it than any of them from one another.

[ 7 ] When the thoughts pass over into the physical body, they lose their livingness. They are dead forms, spiritually dead. Previously, though belonging to man, they were at the same time organs of the Divine-Spiritual Beings to whom man belonged. They were actual will in man. And through them the man felt himself in living union with the spiritual world.

[ 8 ] With his dead thoughts he felt himself cut off from the spiritual world. He felt himself entirely removed to the physical world.

[ 9 ] But this means also that he is now in the sphere of the Ahrimanic spirituality. The Ahrimanic spirituality had no great power in the regions in which the Beings of the higher Hierarchies retained man as in their own sphere—when as in primitive ages the higher Beings themselves acted directly in man, or when, as in later times, they worked in him through their ensouled or living reflection. As long as this working of supersensible Beings within the doings of man continued—that is until about the fifteenth century—the Ahrimanic powers had, within the evolution of mankind, only a faintly echoing power, if one may express it so.

[ 10 ] The description of Ahriman's activity given in the Persian religion is not in contradiction with this statement. For that religion refers to Ahriman's activity, not within the human soul, but in a world bordering directly upon the world of the human soul. Ahriman's action, as there described, does indeed affect the world of the human soul from a neighbouring spirit-world, but it does not directly interfere.

[ 11 ] This direct interference has only become possible in the space of time which began about five hundred years ago.

[ 12 ] Thus man is at the close of a stream of evolution within which his nature has developed out of a divine spirituality which finally dies to itself in the abstract intelligence of man.

[ 13 ] Man has not remained in the divine-spiritual spheres in which he originated.

[ 14 ] What began five hundred years ago for the consciousness of man had already taken place for a wider sphere of his whole being at the time when the Mystery of Golgotha took place on the Earth. It was then that, imperceptibly to the consciousness of the majority of human beings at that time, human evolution gradually glided out of a world in which Ahriman has little power, into one in which his power is great. This gliding into a different stratum of the world was completed in the fifteenth century.

[ 15 ] Ahriman's influence upon man in this stratum of the world is possible and can act so destructively because the activity of the Gods related to man has died in this sphere. But man could not develop free-will in any other way than by entering a sphere in which the Divine-Spiritual Beings connected with him from the very beginning were not alive.

[ 16 ] Considered cosmically, the Mystery of the Sun is contained in the nature of this evolution of humanity. The Divine-Spiritual Beings connected with his origin were united with that which—up to that important turning-point in his evolution—man was able to perceive in the Sun. These Divine-Spiritual Beings have separated from the Sun and have left there only the part of them that has died, so that the bodily nature of man can now receive through the Sun only the power of dead thoughts.

[ 17 ] But these Beings have sent Christ from the Sun to the Earth, For the welfare of humanity Christ has united His being with the dead part of divine-spiritual existence in Ahriman's kingdom. Thus two things are possible for man, and through this possibility his freedom is guaranteed:—to turn to Christ consciously in the spiritual frame of mind which he possessed subconsciously during the descent from the vision of supersensible spirit-existence to the use of intellect; or to wish to feel his severance from spirit-existence and thus fall in the direction taken by the Ahrimanic powers.

[ 18 ] Humanity has been in this situation since the beginning of the fifteenth century. It was prepared—for everything takes place gradually in evolution—after the Mystery of Golgotha, which, as it is the greatest event that has happened on the Earth, is destined to rescue man from the destruction to which he must be exposed because he is to become a free being.

[ 19 ] Now we may say that what has hitherto been done by humanity itself within this situation has taken place half unconsciously. It has led to what is good in the modern Nature-conception which lives in abstract thought, and it has led to many practical principles of life, equally good.

[ 20 ] But the age in which man could unfold his life thus unconsciously in the dangerous sphere of Ahriman has come to an end.

[ 21 ] It is the duty of the investigator into the spiritual world to draw the attention of humanity to the spiritual fact that Michael has taken over the spiritual guidance of human affairs. Michael does what he has to do in such a way that he does not thereby wield an influence over human beings; but they may follow him in freedom, in order with the Christ power to find the way out of that sphere of Ahriman which they were obliged to enter.

[ 22 ] One who honestly, out of the deepest being of his soul, can feel himself one with Anthroposophy, understands this phenomenon of Michael truly. And Anthroposophy would like to be the message of this mission of Michael.

Further Leading Thoughts issued from the Goetheanum for the Anthroposophical Society

[ 23 ] 106. Michael goes upward again along the paths by which mankind descended, stage by stage in the evolution of the Spirit, down to the exercise of the Intelligence. Michael, however, will lead the Will upward, retracing the paths by which the Wisdom descended to the final stage of Intelligence.

[ 24 ] 107. From this moment onward in world-evolution, Michael merely shows his way, so that man may follow it in perfect freedom. This distinguishes the present guidance by Michael from all preceding guidances of the Archangels, including even those of Michael himself. For the former guidances did not only reveal their working. They worked themselves out in man. Hence in the working of his own life man could not be free.

[ 25 ] 108. To see and understand that this is so: this is the present task of man. For then he will find, with all the forces of his soul, his spiritual path within the Age of Michael.

[ 1 ] It is possible to follow the progress of mankind from the point of view of man himself, from the stage of consciousness in which he felt himself as a member of the Divine-Spiritual order, up to the present time, when he is conscious of himself as an individual, freed from the Divine-Spiritual, and able to think for himself. In our last study this point of view was taken.

[ 2 ] But it is also possible, through supersensible vision, to make a picture of what Michael and those who belong to him experience during this evolutionary process—i.e. to describe the facts of it as they appear to Michael himself. This shall now be attempted.

[ 3 ] There is an earliest epoch in evolution, where it is only possible to speak of what takes place among Divine-Spiritual Beings. Here one has to deal with the actions of the Gods alone. Gods fulfil what the impulses of their natures inspire, and are satisfied in this their activity. What they themselves experience in all this is alone important. But in one corner of this field of the Gods' activity, something resembling mankind is to be observed, as forming a part of their divine activity.

[ 4 ] The spiritual Being who from the beginning directed his gaze towards mankind is Michael. He so orders the divine activities that in one part of the Cosmos mankind may exist. And his own activity is of the same nature as that which is revealed later in man as intellect; but this intellect is active as a force that streams through the Cosmos, ordering ideas and giving rise to actual realities. In this force Michael works. His office is to rule the cosmic intellectuality. And he wills the further progress in his domain, which consists in this:—that that which works as intelligence throughout the whole Cosmos should later become concentrated within the human individuality. As a result the following takes place:—there comes a time in the evolution of the world when the Cosmos subsists no longer on its own present intelligence, but on the cosmic intelligence belonging to the past. For the present intelligence must then be sought in the stream of human evolution.

[ 5 ] What Michael desires is to keep the intelligence, which is developing within humanity, permanently in connection with the Divine-Spiritual Beings.

[ 6 ] But in this he is meeting with opposition. What the Gods accomplish in their evolution, in that they release the cosmic intellectuality so that it may become a part of human nature, stands revealed as a fact within the world. If there are beings with power to perceive this fact, then they can take advantage of it. And such beings do indeed exist. They are the Ahrimanic beings. It is their nature to absorb into themselves all that comes forth from the Gods as intelligence. They have the capacity to unite with their own being the sum-total of all intellectuality, and thus they become the greatest, the most comprehensive and penetrating intelligences in the Cosmos.

[ 7 ] Michael foresees how man, in progressing more and more towards his own individual use of intelligence, must meet with these Ahrimanic beings, and how by uniting with them he may then succumb to them. For this reason Michael brings the Ahrimanic Powers under his feet; he continually thrusts them into a deeper region than the one in which man is evolving. Michael, thrusting the dragon at his feet into the abyss: that is the mighty picture which lives in human consciousness of the supersensible facts here described.

[ 8 ] Evolution progresses. The intellectuality which was at first entirely in the sphere of divine spirituality, detaches itself so far that it becomes the element which ensouls the Cosmos. That which previously had only radiated from the Gods themselves now shines as the manifestation of the Divine from the world of the stars. Formerly the world had been guided by the Divine Being himself: it is now guided by the Divine manifestation which has become objective, and behind this manifestation the Divine Being passes through the next stage of his own development.

[ 9 ] Michael is again the ruler of the cosmic intelligence, in so far as this streams through the manifestations of the Cosmos in the order of ideas.

[ 10 ] The third phase of evolution is a further separation of the cosmic intelligence from its origin. In the worlds of the stars the present order of ideas no longer holds sway as the Divine manifestation; the stars move and are regulated according to the order of ideas implanted in them in the past. Michael sees how the cosmic intellectuality, which he has hitherto ruled in the Cosmos, proceeds on its way to earthly humanity.

[ 11 ] But Michael also sees how the danger of humanity succumbing to the Ahrimanic Powers grows greater and greater. He knows that as regards himself he will always have Ahriman under his feet; but will it also be the case with man?

[ 12 ] Michael sees the greatest event in the Earth's history taking place. From the kingdom served by Michael himself Christ descends to the sphere of the Earth, so as to be there when the intelligence is wholly with the human individuality. For man will then feel most strongly the impulse to devote himself to the power which has made itself fully and completely into the vehicle of intellectuality. But Christ will be there; through His great sacrifice He will live in the same sphere in which Ahriman also lives. Man will be able to choose between Christ and Ahriman. The world will be able to find the Christ-way in the evolution of humanity.

[ 13 ] That is Michael's cosmic experience with that which he has to govern in the Cosmos. In order to remain with that which he has to govern, he enters upon the path that leads from the Cosmos to humanity. He has been on this path since the eighth century AD. but he really only took up his earthly office, into which his cosmic office has been changed, in the last third of the nineteenth century.

[ 14 ] Michael cannot force human beings to do anything. For it is just through intelligence having come entirely into the sphere of the human individuality that compulsion has ceased. But in the supersensible world first bordering on this visible world, Michael can unfold as a majestic, exemplary action that which he wishes to display. He can show himself there with an aura of light, with the gesture of a Spirit Being, in which all the splendour and glory of the past intelligence of the Gods is revealed. He can there show how the action of this intelligence of the past is more true, more beautiful and more virtuous in the present than all that is contained in the immediate intelligence of the present day, which streams to us from Ahriman in deceptive, misleading splendour. He can point out how for him Ahriman will always be the lower spirit, under his feet.

[ 15 ] Those persons who can see the supersensible world bordering next upon the visible world, perceive Michael and those belonging to him in the manner here described, engaged in what they would like to do for humanity. Such persons see how—through the picture of Michael in Ahriman's sphere—man is to be led in freedom away from Ahriman to Christ. When through their vision such persons also succeed in opening the hearts and minds of others, so that there is a circle of people who know how Michael is now living among men, humanity will then begin to celebrate Festivals of Michael which will possess the right contents, and at which souls will allow the power of Michael to revive in them. Michael will then work as a real power among men. Man will be free and yet proceed along his spiritual path of life through the Cosmos in intimate companionship with Christ.

Further Leading Thoughts issued from the Goetheanum for the Anthroposophical Society (with reference to the preceding study)

[ 16 ] 109. To become truly conscious of the working of Michael in the spiritual order of the World, is to solve the riddle of human freedom in relation to the Cosmos, in so far as the solution is necessary for man on Earth.

[ 17 ] 110. For ‘Freedom’ as a fact is directly given to every human being who understands himself in the present period of mankind's evolution. No one can say, ‘Freedom is not,’ unless he wishes to deny a patent fact. But we can find a certain contradiction between this fact of our experience and the processes of the Cosmos. In contemplating the mission of Michael within the Cosmos this contradiction is dissolved.

[ 18 ] 111. In my Philosophy of Freedom (Philosophy of Spiritual Activity) the ‘Freedom’ of the human being in the present world-epoch is proved as an essential element of consciousness. In the descriptions here given of the Mission of Michael, the cosmic foundations of the ‘coming-into-being’ of this Freedom are disclosed.

[ 2 ] Man is surrounded today by a world which was once of a wholly divine-spiritual nature—divine-spiritual being of which he also was a member. Thus at that time the world belonging to man was a world of divine-spiritual being. But this was no longer so in a later stage of evolution. The world had then become a cosmic manifestation of the Divine Spiritual; the Divine Being hovered behind the manifestation. Nevertheless, the Divine-Spiritual lived and moved in all that was thus manifested. A world of stars was already there, in the light and movement of which the Divine-Spiritual lived and moved and manifested itself. One may say that at that time, in the position or movement of a star, the activity of the Divine and Spiritual was directly evident.

[ 3 ] And in all this—in the working of the Divine Spirit in the Cosmos, and in the life of man resulting from this divine activity—Michael was as yet in his own element—unhindered, unresisted. The adjustment of the relation between the Divine and the Human was in his hands.

[ 4 ] But other ages dawned. The world of the stars ceased to be a direct and present manifestation of Divine-Spiritual activity. The constellations lived and moved, maintaining what the Divine activity had been in them in the past. The Divine-Spiritual dwelt in the Cosmos in manifestation no longer, but in the manner of its working only. There was now a certain distinct separation between the Divine Spiritual and the cosmic World. Michael, by virtue of his own nature, adhered to the Divine-Spiritual, and endeavoured to keep mankind as closely as possible in touch with it.

This he continued to do, more and more. His will was to preserve man from living too intensely in a world which represents only the Working of the Divine and Spiritual—which is not the real Being, nor its Manifestation.

[ 5 ] It is a deep source of satisfaction to Michael that through man himself he has succeeded in keeping the world of the stars in direct union with the Divine and Spiritual. For when man, having fulfilled his life between death and a new birth, enters on the way to a new Earth-life, in his descent he seeks to establish a harmony between the course of the stars and his coming life on Earth. In olden times this harmony existed as a matter of course, because the Divine-Spiritual was active in the stars, where human life too had its source. But today, when ‘the course of the stars is only a continuing of the manner in which the Divine-Spiritual worked in the past, this harmony could not exist unless man sought it. Man brings his divine-spiritual portion—which he has preserved from the past—into relation with the stars, which now only bear their divine-spiritual nature within them as an after-working from an earlier time.

In this way there comes into man's relation to the world something of the Divine, which corresponds to former ages and yet appears in these later times. That this is so, is the deed of Michael. And this deed gives him such deep satisfaction that in it he finds a portion of his very life, a portion of his sun-like, living energy.

[ 6 ] But at the present time, when Michael directs his spiritual eyes to the Earth, he sees another fact as well—very different from the above. During his physical life between birth and death man has a world around him in which even the Working of the Divine-Spiritual no longer appears directly, but only something which has remained over as its result;—we may describe it by saying it is only the accomplished Work of the Divine-Spiritual. This accomplished Work, in all its forms, is essentially of a Divine and Spiritual kind. To human vision the Divine is manifested in the forms and in the processes of Nature; but it is no longer indwelling as a living principle. Nature is this divinely accomplished work of God; Nature everywhere around us is an image of the Divine Working.

[ 7 ] In this world of sun-like Divine glory, but no longer livingly Divine, man dwells. Yet as a result of Michael's working upon him man has maintained his connection with the essential Being of the Divine and Spiritual. He lives as a being permeated by God in a world that is no longer permeated by God.

[ 8 ] Into this world that has become empty of God, man will carry what is in him—what his being has become in this present age.

[ 9 ] Humanity will evolve into a new world-evolution. The Divine and Spiritual from which man originates can become the cosmically expanding Human Being, radiating with a new light through the Cosmos which now exists only as an image of the Divine and Spiritual.

[ 10 ] The Divine Being which will thus shine forth through Humanity will no longer be the same Divine Being which was once the Cosmos. In its passage through Humanity the Divine-Spiritual will come to a realisation of Being which it could not manifest before.

[ 11 ] The Ahrimanic Powers try to prevent evolution from taking the course here described. It is not their will that the original Divine-Spiritual Powers should illumine the Universe in its further course. They want the cosmic intellectuality which they themselves have absorbed to radiate through the whole of the new Cosmos, and in this intellectualised and Ahrimanised Cosmos they want man to live on.

[ 12 ] Were he to live such a life man would lose Christ. For Christ came into the world with an Intellectuality that is still of the very same essence as once lived in the Divine Spiritual, when the Divine-Spiritual in its own Being still informed the Cosmos. But if at the present time we speak in such a manner that our thoughts can also be the thoughts of Christ, we set over against the Ahrimanic Powers something which can save us from succumbing to them.

[ 13 ] To understand the meaning of Michael's mission in the Cosmos is to be able to speak in this way. In the present time we must be able to speak of Nature in the way demanded by the evolutionary stage of the Consciousness Soul or Spiritual Soul. We must be able to receive into ourselves the purely natural-scientific way of thinking. But we ought also to learn to feel and speak about Nature in a way that is according to Christ. We ought to learn the Christ-Language—not only about redemption from Nature, about the soul and things Divine—but about the things of the Cosmos.

[ 14 ] When with inward, heartfelt feeling we realise the mission and the deeds of Michael and those belonging to him, when we enter into all that they are in our midst, then we shall be able to maintain our human connection with the Divine and Spiritual origin, and understand how to cultivate the Christ Language about the Cosmos. For to understand Michael is to find the way in our time to the Logos, as lived by Christ here on Earth and among men.

[ 15 ] Anthroposophy truly values what the natural-scientific way of thinking has learned to say about the world during the last four or five centuries. But in addition to this language it speaks another, about the nature of man, about his evolution and that of the Cosmos; for it would fain speak the language of Christ and Michael.

[ 16 ] If both these languages are spoken it will not be possible for evolution to be broken off or to pass over to Ahriman before the original Divine-Spiritual is found. To speak only in the natural-scientific way corresponds to the separation of intellectuality from the original Divine and Spiritual. This can indeed lead over into the Ahrimanic realm if Michael's mission remains unobserved. But it will not do so if through the power of Michael's example the intellect which has become free finds itself again in the original cosmic intellectuality, which has separated from man and become objective to him. For that cosmic intellectuality lies in the original source of man, and it appeared in Christ in full reality of being within the sphere of humanity, after it had left man for a time so that he might unfold his freedom.

Further Leading Thoughts issued from the Goetheanum for the Anthroposophical Society (with reference to the preceding study)

[ 17 ] 112. The Divine-Spiritual comes to expression in the Cosmos in different ways, in succeeding stages: (1) through its own and inmost Being; (2) through the Manifestation of this Being; (3) through the active Working, when the Being withdraws from the Manifestation; (4) through the accomplished Work, when in the outwardly apparent Universe no longer the Divine itself, but only the forms of the Divine are there.

[ 18 ] 113. In the modern conception of Nature man has no relation to the Divine, but only to the accomplished Work. With all that is imparted to the human soul by this science of Nature, man can unite himself either with the powers of Christ or with the dominions of Ahriman.

[ 19 ] 114. Michael is filled with the striving—working through his example in perfect freedom—to embody in human cosmic evolution the relation to the Cosmos which is still preserved in man himself from the ages when the Divine Being and the Divine Manifestation held sway. In this way, all that is said by the modern view of Nature—relating as it does purely to the image, purely to the form of the Divine—will merge into a higher, spiritual view of Nature. The latter will indeed exist in man; but it will be an echo in human experience of the Divine relation to the Cosmos which prevailed in the first two stages of cosmic evolution. This is how Anthroposophy confirms the view of Nature which the age of the Spiritual Soul has evolved, while supplementing it with that which is revealed to spiritual seership.

[ 1 ] When with deep and earnest feeling a human being takes the inner vision of Michael's being and his deeds into his outlook on life, there will dawn upon him the true understanding of the way in which this world is to be taken by man—this world which is neither the Divine Being, nor the Manifestation, nor Active Working, but the Accomplished Work of the Gods. To look with knowledge into this world is to have before us forms and formations which speak aloud of the Divine; in which, however—if we are under no illusion about it—independent, living, Divine Being cannot be found. Nor must we consider merely our knowledge of the world. It is true that with respect to knowledge this configuration of the world, as it surrounds man at the present day, is revealed most strikingly. But more essential for everyday life is our feeling, our willing and work in a world which—though in its formation we may well feel it to be Divine—cannot really be experienced as actively imbued with Divine life. In order to bring real moral life into such a world, the ethical impulses I have described in my book Philosophy of Freedom are necessary.

[ 2 ] For the man who feels truly, Michael's Being and his present world of deeds can shine forth in this world of the Divine accomplished work. Michael does not enter into the physical world as a phenomenal appearance. He keeps himself with all his activity within a supersensible region—albeit one which borders directly upon the physical world of the present phase of world-evolution. Thus it can never happen that men's view of Nature will be led away into the fantastic through the impressions they receive from the Being of Michael; nor will they be inclined thereby to shape their ethical and practical life in this world—Divine as it is in its form, but void of Divine life—as if impulses could be there in it which did not require to be sustained, ethically and spiritually, by man himself. If we transplant ourselves into the Spiritual, be it in thinking or in willing, we shall always be obliged to approach Michael.

[ 3 ] We shall thereby live spiritually in the following way. We shall accept both our knowledge and our life in the manner in which we are obliged to accept them since the fifteenth century. But we shall hold fast to Michael's revelation. We shall let this revelation shine like a light into the thoughts we receive from Nature; we shall carry it as warmth in our hearts when we have to live in accordance with a world which is the accomplished work of the Divine. We shall then place before us not only the observation and experience of the present world but also that which Michael makes possible for us, namely a past condition of the world—one which Michael, through his Being and his deeds, brings into the present.

[ 4 ] If it were otherwise—if Michael were to work in such a manner that he carried his deeds into the world which at the present time man must know and experience as the physical—man would now learn of the world, not that which in reality is in it but that which was in it. This illusory conception of the world, when it takes place, leads the human soul away from the reality that is suited to it and into another—into a Luciferic one.

[ 5 ] The manner in which Michael brings the past into activity in present human life is the one which is in accordance with the true spiritual progress of the world and contains nothing Luciferic. It is important that in the human mind there should be a correct idea of the way in which, in Michael's mission, everything Luciferic is avoided.

[ 6 ] To have this attitude towards the light of Michael which is dawning in human history means at the same time to be able to find the right way to Christ.

[ 7 ] Michael will point out the right road with respect to the world which lies about man, for him to know and be active in it. The way to Christ will have to be found within.

[ 8 ] It is quite comprehensible that, during the period in which the knowledge of Nature has the form given to it by the last five centuries, the knowledge of the supersensible world should also have become such as humanity now experiences.

[ 9 ] Nature has to be known and experienced in such a manner that the Gods are nowhere in it. In consequence of this, man in this form of his relation to the world, experiences himself no longer. Inasmuch as he is a supersensible being, the position of his Self with respect to Nature which is in accordance with this age yields him nothing at all regarding his own being. Nor, if he has this position alone in view, can he live ethically in a manner in keeping with his true humanity.

[ 10 ] Naturally, this causes people to prevent the modern way of knowledge and of life from entering into anything that relates to the supersensible nature of man, nay to the supersensible world at all. They separate this latter realm from anything accessible to human knowledge. A sphere of Revelation by Faith, apart from science or above it, is set up in contradistinction to the sphere of what is knowable.

[ 11 ] But over against this there stands the purely spiritual activity of Christ, who since the Mystery of Golgotha can be reached by the human soul. The soul's relation to Christ need not remain indefinite or dimly mystical in feeling; it can become one that is quite concrete, humanly deep and clearly experienced.

[ 12 ] Then, from the life together with Christ, there flows into the human soul what it ought to know regarding its own supersensible being. The religious revelation must then be felt in such a manner that the living experience of Christ continually streams into it. It will become possible for life to be filled with Christ, through Christ being perceived as the Being who gives to the human soul the knowledge of its own supersensible nature.

[ 13 ] Thus the Michael experience and the Christ experience will in the future be able to stand side by side. Through Michael man will find the path into the supersensible world in the right way with respect to the outer world of Nature. Our view of Nature, without being falsified in itself, will then be able to stand by the side of a spiritual view of the world and of man inasmuch as he is a cosmic being.

[ 14 ] Through his true attitude to Christ man will be able, in the active intercourse of his soul with Christ, to experience what he could otherwise only receive as a traditional revelation by faith. He will be able to experience the inner world of the soul's life as one that is shone through by the Spirit; and he will also experience the outer world of Nature as one that is upborne by the Spirit.

[ 15 ] If man were to gain information about his own supersensible nature without his life in union with Christ, this would lead him out of his own reality and into that of Ahriman. Christ bears within Himself, in a manner true to the whole Cosmos, the impulses for the future of humanity. To unite with Christ signifies for the human soul to receive into itself, in a manner true to the Cosmos, its own seeds for the future. Other beings who already at the present time manifest forms which will be cosmically right for man only in the future, belong to the Ahrimanic sphere. To unite ourselves with Christ in the right way is also to preserve ourselves in the right way from the Ahrimanic.

[ 16 ] Those who strictly demand that the revelations of religious faith shall be preserved from the invasions of human knowledge are unconsciously afraid that by such ways as this man might come under Ahrimanic influences. This fact must be appreciated. But it should also be appreciated that it is to the honour and true recognition of Christ when that gift of grace, which is the inflowing of the Spiritual into the human soul, is ascribed to the living experience with Him.

[ 17 ] Thus in the future the Michael experience and the Christ experience can stand side by side; man will thereby find his right path of freedom between the Luciferic deviation into illusions in thought and life, and the Ahrimanic allurement into forms of the future which may satisfy his pride but cannot as yet be his present forms.

[ 18 ] To fall into Luciferic illusions means not to become fully Man—not to wish to progress to the stage of spiritual freedom but to wish to halt, as God-Man, at a premature stage of evolution. To succumb to Ahrimanic temptations means not to be willing to wait until at a certain stage of human development the right cosmic moment will have come, but to wish to forestall this stage.

[ 19 ] Michael-Christ will stand in future as the guiding word at the entrance to the path upon which man may arrive at his world-goal, in a way that is cosmically right, between the Luciferic and the Ahrimanic powers.

Further Leading Thoughts issued from the Goetheanum for the Anthroposophical Society (with reference to the preceding study)

[ 20 ] 115. Man goes on his way through the Cosmos in such manner that his looking back into past ages can be falsified by the impulses of Lucifer, and his thinking into the future deceived by the allurements of Ahriman.

[ 21 ] 116. To the falsifying influences of Lucifer he finds the right relation when he imbues his attitude to life and knowledge with the Being and the Mission of Michael.

[ 22 ] 117. Moreover, in so doing he provides against the allurements of Ahriman. For the path of the Spirit into external Nature, which Michael inspires, leads to a right relation to the domain of Ahriman, inasmuch as a true and living experience with Christ is also found thereby.