The Rudolf Steiner Archive

We ventured on rather unusual ground in our last lecture when we turned our attention to certain beings who definitely exist amongst us. They are spiritual beings who in a certain way fall out of the regular course of evolution, and it is just this fact that gives them their significance. We were considering the elemental beings whose existence is naturally viewed by the enlightened mind of today as the utmost superstition, but who will play a significant rôle in a not very far distant time of our spiritual evolution, precisely through the position they occupy in the cosmos. We have seen how such elemental beings come into existence as a sort of irregularly severed parts of group souls. We need only remember what was said at the end of the lecture and we shall have placed the nature of such elemental creatures before our spiritual eyes. We were considering one of the last formed species of these elementary beings. We pointed to the fact that each animal form—or to put it differently—a totality of similarly formed animals is represented by a group soul. We have said that these group souls play the same rôle in the astral world as our human soul—in so far as it is I-endowed—in the physical world. The human ego is really a group ego which has descended from the astral plane to the physical plane, and thus becomes an individual ego. The animal egos are still normally on the astral plane, and what is here on the physical plane as the separate animal possesses only physical body, etheric body, and astral body. The ego is in the astral world, similarly formed animals being members of their group ego. We can realize from this fact how birth and death in human life have not the same significance in the life of the animal. For when an individual animal dies, the group soul or group ego remains alive. It is just the same as if—assuming that it were possible—a man lost a hand and was capable of replacing it. His ego would not say: ‘I have died through the loss of my hand’; it would feel that it had renewed a limb. So the group ego of the lions renews a limb when a lion dies and is replaced by another. Thus we can understand that birth and death have not at all the significance for the animal group souls as they have for the human being of the present cycle of evolution. The group soul of the animals knows changes, metamorphoses; knows, so to speak, the severing of the members which then extend into the physical world, the loss of these members and their renewal.

We have said, however, that there are certain animal forms which go too far in the process of severing, which are no longer in a position to send back to the astral plane what they bring down to the physical plane. When an animal dies what falls away must be entirely exhausted in the surrounding world, while the soul and spirit nature of the animal must stream back into the group soul, to be ex-tended afresh and grow to a new individual entity. There are in fact certain animal forms which cannot send everything back into the group soul; and these parts which re-main over, which are cut loose, torn loose from the group soul, then lead an isolated life as elemental beings. Our evolution has gone through the most varied stages and at each stage such elemental beings have been separated off, so you can well imagine that we have a fairly large number of such elementals around us in what we call the super-sensible world.

When, for instance, the enlightened person says that people talk of elemental beings and call them Sylphs, Lemures, but that such things do not exist—then you must reply that he does not see these things because he has not troubled to develop the organs of cognition which would enable him to recognize them. But just ask the bees, or rather, the soul of the beehive. They could not close themselves to the existence of Sylphs or Lemures! For the elemental beings which are denoted by these names are to be found at quite definite places, namely, where there is a certain contact of the animal kingdom with the plant kingdom. This has not a general application, however; they are to be found only at spots where the contact takes place under certain circumstances. When the ox eats grass there is a contact between the animal kingdom and the plant kingdom, but that is a common-place, normal proceeding; it lies in the regular course of evolution. The contact that occurs between the bee and the blossom stands on quite a different page of cosmic evolution. Bees and blossoms are much farther apart in organization and they come together again in a special way—moreover a quite remarkable force is unfolded in their contact. The peculiar auric sheath which always arises when a bee or similar insect sucks at a flower belongs to the “interesting” observations of the spiritual-super-sensible worlds—if one may use the expression, but we have so few appropriate expressions for these subtle things. The peculiar, unique experience which the little bee has when it sucks at the flower is present not only in the masticators or in the bee's body, but the exchange of taste between bee and blossom spreads out a sort of tiny etheric aura. Every time that the bee sucks there is this aura, and always when something like this arises in the super-sensible world the beings which need it arrive at the spot. They are attracted by it, for there they find their food—to express it crudely again.

I said on another occasion that we should not be concerned with the question: Whence come all the beings of which we have spoken? Wherever the opportunity is given for definite beings, then they are always there. If a person sends out wrong, evil feelings, these live around him and attract beings which are there waiting, just as some physical being waits for food. I once compared this with the fact that there are no flies in a clean room; if there are all sorts of food-remains in the room, then there are flies. So it is with the super-sensible beings: one need only provide them with the means of nourishment. The bee which sucks at the blossom spreads a little etheric aura and then such beings approach, especially when a whole swarm of bees settles on a tree and then moves away with the sensation of taste in the body. Then the whole swarm is ensheathed in this etheric aura and also entirely interpenetrated by the spiritual beings which one calls Sylphs or Lemures. In border-regions where different kingdoms come in touch with one another these beings are present and they really play a role. In fact they are not only to be found where this fine etheric aura arises, they not only approach to satisfy themselves, but they are hungry and they bring the hunger to expression by guiding the particular creatures to the particular places. In a certain way they are little guides.

So we see that beings who, we may say, have severed their connection with other worlds to which they were formerly united, have taken in exchange a strange role. They are beings which can well be used in other worlds. At any rate, when they are so used a kind of organization is established, they come under higher beings.

It was said at the beginning of today's lecture that at a by no means very distant time it will be fully necessary for humanity to know of these things. In a not very distant future, science will take an extraordinary course. Science will become increasingly materialistic, will confine itself simply to a description of external facts of the physical senses. Science will confine itself to the crudely material, although a strange transitional state still prevails today. A time of sheer undiluted materialism in science lies not very far behind us. This crude materialism is at the most still seen as a possibility by people of a purely amateur outlook, though few thinkers trouble to set something else in its place. We see a whole number of abstract theories appear in which a timid reference is made to the super-sensible, the superbodily. The course of events, however, and the power of external physical facts will utterly overthrow these strange, fantastic theories which are set up by those who are dissatisfied today with physical science. And one day the learned will find themselves in a peculiar situation as regards these theories. All that they have spun out about All-Being and All-Ensouledness of this or that world, all their speculations will be overthrown and men will have nothing more in the hand than sheer sense-perceptible facts in the fields of geology, biology, astronomy, and so forth. The theories set up today will be very short-lived, and to the one who is able to look into the special course of science, an absolute desolation of the purely physical horizon is presented.

Then, however, the time will also have come when a fairly great number of representatives of humanity will be ripe to acknowledge the super-sensible worlds of which the spiritual-science world-conception speaks today. Such a phenomenon as that of the bee-life in connection with what can be known of the super-sensible worlds offers a wonderful answer to the great riddle of existence. These things are of great importance from yet another side. It will become increasingly indispensable to grasp the nature of the group souls, and such knowledge will play a great role even in the purely external evolution of humanity. If we go back thousands and thousands of years we find man himself as a being still belonging to a group soul. Human evolution on our Earth is from the group soul nature to the individual soul. Man advances through the gradual descent of his ego-endowed soul into physical conditions, there having the opportunity of becoming individual. We can observe different stages in the evolution of mankind and see how the group soul gradually becomes individual.

Let us go back to the time of the first third of the Atlantean culture epoch. There the life of man was quite different; in the bodies in which we were incorporated at that time our souls had quite different experiences. There is one experience which plays a role in man's life today—whether as individual or member of social group—that has undergone a great change since that time, namely, the alternation of waking and sleeping.

In ancient Atlantean times you would not have experienced the same alternation of waking and sleeping as exists today. What is then the characteristic difference in comparison with present humanity?

When the physical and etheric bodies lie in bed, the astral body with the ego lifts itself out and what one calls the modern consciousness sinks into an indefinite darkness. In the morning when the astral body and the ego draw again into the other members they make use of the physical organs and consciousness lights up. This condition of daily waking in consciousness, nightly sleeping in unconsciousness, did not exist formerly. When it was daytime and man dipped down into his physical body, as far as was the case then, he by no means saw physical beings and objects in definite boundaries as he does today. He saw everything with vague outlines just as you do when you go along the streets on a foggy evening and see the lamps surrounded with a misty aura. That was the way the human being of that time saw everything.

If that was the day condition, what was the night condition? When the human being passed out of the physical and etheric bodies during the night, no absolute unconsciousness came over him, it was only a different kind of consciousness. At that time man was still aware of the spiritual processes and spiritual beings around him, not clearly and exactly as in true clairvoyance, but with a last relic of ancient clairvoyant sight. Man lived by day in a world of hazy, nebulous outlines, in the night he lived among spiritual beings who were around him as we have the various objects around us today. There was thus no sharp division between day and night, and what is contained in saga and myths is not some folk-fantasy but memories of the experiences which early man had in the super-sensible world in his then state of consciousness. Wotan or Zeus or other super-sensible spiritual divinities who were known to various peoples are not fabrications of fantasy as is asserted at the council-board of erudition. Such assertions can only be made by someone who knows nothing of the nature of folk-fantasy. It does not in the least occur to early peoples to personify in that way. Those were experiences in ancient times. Wotan and Thor were beings with whom man went about as today he goes about with his fellow-men, and myths and sagas are memories of the ages of ancient clairvoyance.

We must be clear, however, that something else was united with this living into the spiritual super-sensible worlds. In these worlds man felt himself not as an individual being but as a sort of limb of spiritual beings. He belonged to higher spiritual beings as our hands belong to us. The faint feeling of individuality which man possessed at that time he acquired when he dipped down into his physical body and emancipated himself from the “dance” of the divine spiritual beings. That was the beginning of his feeling of individuality. At that time man was absolutely clear about his group soul, he felt himself immersed in the group soul when he left his physical body and entered the super-sensible consciousness. That was an ancient time when the human being had a vivid consciousness of belonging to a group soul, a group ego.

Let us look at a second stage of human evolution—we will omit intermediate stages—, the stage referred to in the history of the Patriarchs of the Old Testament. What really underlies this we have already related. We have given the reason why the Patriarchs Adam, Noah, and so on, had such a long life time. It was because the memory of early mankind was quite different from that of contemporary man. The memory of modern man has in fact become individual, too. He remembers what he has experienced since birth—many actually from a much later point of time. This was not the case in ancient times. At that time what the father had experienced between birth and death, what had been experienced by the grandfather, the great-grandfather, were as much an object of memory as a man's own experiences. Strange as it seems to the modern man there was a time when memory went beyond the individual and back through the whole blood relationship. The external sign for the existence of such a memory is precisely such names as Noah, Adam, and so on. These names do not denote single individuals between birth and death. Today a name is given to the one individual whose memory is enclosed between birth and death. Formerly the giving of a name went as far as the memory reached back into the generations, as far as the blood flowed through the generations.

“Adam” is merely a name that lasted as long as the memory lasted. One who does not know that the giving of names in former times was quite different from what it is today will not be able to understand the nature of these things at all. A fundamental consciousness mediating quite differently existed in ancient times. Imagine that the ancestor had had two children, each of these two again, the next generation again two, and so forth. In all of them the memory reached up to the ancestor and they felt themselves one in the memory which meets up above, so to speak, in a common point. The people of the Old Testament expressed this by saying—and this applies to each single adherent of the Old Testament—“I and Father Abraham are one.” Each individual felt himself hidden in the consciousness of the group-soul, in the “Father Abraham.”

The consciousness with which the Christ has endowed mankind surpasses that. The ego through its consciousness is connected directly with the spiritual world, and this comes to expression in: “Before Abraham was, was the I—or the I am.” Here the impulse to stimulate the “I am” comes fully into the separate individual.

So we see a second stage of the evolution of mankind: the group-soul age which finds its external expression in the blood relationship of the generations. A people which has particularly developed this lays very special value on continually emphasizing: As folk we have a folk-groupsoul in common.—That was particularly the case for the people of the Old Testament, and the conservatives among them strongly opposed therefore the emphasis of the “I am” of the individual ego. Whoever reads St. John's Gospel can grasp with spiritual hands, so to speak, that that is true. One need only read the story of the conversation of Jesus with the woman of Samaria at the well. Here it is expressly pointed out that Christ Jesus goes to those also who are not related by blood. Read how remarkably it is indicated: “For the Jews had no dealings with the Samaritans.” One who can experience this gradually, meditatively, will see how humanity has advanced from the group soul to the individual soul.

History has become an entirely external matter, very much a “fable convenue,” for it is written from documents. Suppose that something had to be written today from documents and the most important documents are lost! Then whatever documents are accidentally available are thrown together and reports are made. For matters of spiritual reality one needs no documents; they are inscribed in the Akashic Record which is a faithful record and effaces nothing. It is difficult, however, to read in the Akashic Record because the external documents are even a hindrance to the reader of spiritual “scripts.” But we can see how the advance from group soul to individual soul has taken place in times lying very near to our own.

One who observes history from a spiritual aspect will have to recognize a most important period of time in the early Middle Ages. Previously man was still enclosed in various groups if only externally. To a much greater extent than is dreamt of by modern man, people at the beginning of the Middle Ages still received their significance and value even as regards their work, from relationship and other connections. It was a natural consequence for the son to do what the father did. Then came the time of the great inventions and discoveries. The world began to demand more from the purely personal proficiency, and man was increasingly torn out of the old connections. We can see the expression of this throughout the Middle Ages when cities of the same type were founded over the whole of Europe. We can still distinguish today the cities built on this type from those built on other foundations.

In the middle of the Middle Ages there was again an advance from the group soul to the individual soul. If we look into the future we must say: More and more man emancipates himself from the old group soul element and individualizes himself. If you could look back to earlier phases of man's evolution you would see how those cultures were cast in the same mold—as, for instance, Egypt and Rome. This is only in a very slight degree true of today. Humanity has now descended to the point where not only manners and customs are individual but even opinions and faiths as well. There are people among us already who look on it as a lofty ideal for everyone to have his own religion. The idea floats before quite a number that a time must come when there are as many religions and truths as persons.

This will not be the course of human evolution. It would take this course if men were to continue to follow the impulse coming today from materialism. That would lead to disharmony, to the splitting of humanity into separate individuals. Mankind, however, will only not take this course if such a spiritual movement as Spiritual Science is accepted. What will enter then? The great truth, the great law, will be realized that the most individual truths, those that are found in the most inward way, are at the same time those that hold good for all.

I have already commented on the fact that today there is really general agreement upon the truths of mathematics alone, for these are the most trivial of all. No one can say that he finds mathematical truths through external experience; we find them through inwardly realizing them. If one wants to show that the three angles of a triangle make 180°, then one draws a line through the apex which is parallel to the base and lays the three angles together fan-wise; then angle a = d, b = e, c = itself, and so the three angles are equal to a straight line, that is, 180°. Anyone who has once grasped this knows that it must be so, once and for all, just as one knows that 3 x 3 = 9 after it has once been grasped. I do not think one would expect to discover that by induction.

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These most trivial of all truths, the arithmetical, geometrical, are found inwardly, and yet people do not dispute about them. They are in absolute agreement about them because man is far enough advanced to grasp them. Agreement of opinion prevails only as long as pure truth is not clouded by passions, sympathy and antipathy. A time will come, though it is still far distant, when mankind will be laid hold of increasingly by the knowledge of the inner world of truth. Then in spite of all individualism, in spite of truth being found by everyone for himself inwardly, harmony will prevail. If mathematical truths were not so simple and obvious then the passions aroused in acknowledging them would lead to many difficulties. For if covetousness entered in then perhaps many housewives would determine that 2 x 2 = 5 and not 4. These things are only so obvious and simple that they can no longer be clouded by sympathy and antipathy. Continually wider regions will be grasped by this form of truth and more peace can come to mankind if truth is grasped in this manner. The human being has grown out of the group soul condition and emancipates himself from it increasingly. If we look at groups instead of the souls, we have family connections, connections of tribe and nation, and finally connected races. The race corresponds to a group soul. All these group connections of early humanity are what man outgrows and the more we advance the more the race conception loses its meaning.

We stand today at a transitional point; race will gradually disappear entirely and something else will take its place. Those who will again grasp spiritual truth as it has been described will be led together of their own free will. Those will be the connections of a later age. The human beings of earlier times were born into connections, born into the tribe, the race. Later we shall live in the connections and associations which men create for themselves, uniting in groups with those of similar ideas while retaining their complete freedom and individuality. To realize this is necessary for a right understanding of something like the Anthroposophical Society. The Anthroposophical Society is intended to be a first example of such a voluntary association, although we may be well aware that it has not yet reached very far. The attempt had to be made to create a group in which men find themselves together without the differentiation of the ancient group soul's nature and there will be many such associations in the future. Then we shall no longer have to speak of racial connections but of intellectual-ethical-moral aspects with regard to the associations that are formed. The individuals voluntarily allow their feelings to stream together and this again causes the forming of something which goes beyond the merely emancipated man. An emancipated human being possesses his individual soul which is never lost when it has once been attained. But when men find themselves together in voluntary associations they group themselves round centres. The feelings streaming in this way to a centre once more give beings the opportunity of working as a kind of group soul, though in quite a different sense from the early group souls. All the earlier group souls were beings who made man unfree. These new beings, however, are compatible with man's complete freedom and individuality. Indeed, in a certain respect we may say that they support their existence on human harmony; it will lie in the souls of men themselves whether or not they give as many as possible of such higher souls the opportunity of descending to man. The more that men are divided, the fewer lofty souls will descend into the human sphere. The more that associations are formed where feelings of fellowship are developed with complete freedom, the more lofty beings will descend and the more rapidly the earthly planet will be spiritualized.

So we see that if man is to acquire any idea of future evolution, he must have a thorough understanding of the character of the group soul element. For otherwise, if his individual soul keeps itself aloof too long on the earth, and does not find the link of companionship, it could come about that it lets the chance of union go by. It would then itself become a sort of elemental being, and the elemental beings originating from man would be of quite an evil nature. Whereas those which have arisen from the earlier kingdoms are very useful for our orderly course of nature, the human elemental beings will by no means possess this quality.

We have seen that such severed beings arise in certain border regions, and they arise also on the boundary made by the transition from the group soul nature to the independent group associations where the connections are of an aesthetic, moral, intellectual character. Wherever such connections arise, group beings are there.

If you could observe certain spots, as, for instance, springs where underneath there is stone overgrown with moss, thus forming a kind of partition between plant and stone, and then water trickles over it—that too is essential—then you would see that what are called Nymphs and Undines are very real, an actuality. Again, where metals come in contact with the rest of the earthy realm there lie whole bundles of the beings we call Gnomes. A fourth species are the Salamanders which form, so to say, the youngest generation in the ranks of elemental beings. They nevertheless exist in large numbers. To a great extent they owe their existence to a process of separating off from animal group souls. These beings too seek opportunities for finding nourishment, and they find it in particular where not quite normal relations sometimes exist between the human and the animal kingdoms. Those who know something about these things are aware that elemental beings—and definitely good beings—develop through the intimate relationship of the rider and his steed. Through the warm connection of certain men with animal groups, feelings, thoughts and impulses arise which provide good nourishment for these elemental beings of a Salamander nature. That can be particularly observed in the united life of the shepherd and his flock, in the case of herdsmen in general who live in close connection with their animals. Certain Salamander-like elemental beings can find their nourishment in the feelings which develop through this intimacy between man and beast, and they remain where this food is to be found. They are quite shrewd too, full of a natural wisdom. Faculties develop in the shepherd through which these elemental beings can whisper to him what they know, and many of the recipes or prescriptions coming from such sources have originated in this way. A man among such conditions may well be surrounded as if by fine spiritual beings who furnish him with a knowledge of which our modern intellectuals have not the slightest idea. All these things are founded on good grounds and can definitely be observed through the methods which occult wisdom can perfect.

I should like to conclude by pointing to yet another phenomenon which can show you how certain things which are explained quite abstractly today have often sprung from a deep wisdom. I have already spoken of Atlantean times and how when men left their bodies in the night, they lived among the spiritual beings whom they called the Gods. These men were descending deeper into a physical corporeality; but the beings whom they revered as the Gods, that is, Zeus, Wotan, are on another path of evolution. They do not descend as far as the physical body, they do not touch the physical world. But even there we find certain transitional states. Man has come into existence through his whole soul and spirit being having hardened to his physical body. In the case of man the group souls in their entirety have come down to the physical plane, and man's physical body became an imprint of the group soul. Let us suppose a being like Zeus—who is a positive reality—has just slightly contacted the physical plane, just projected into it a very little. That is rather as if you dip a ball into water and it is wet underneath. In the same way certain beings in Atlantean times have only been grazed by the physical world. Physical eyes do not see what remains in the spiritual world as astral-etheric. Only the part which projects into the physical world is visible. From such projections arose symbolism in mythology. If Zeus has the eagle as symbol that is because his eagle-nature is the little projection where a being of the higher worlds touched the physical world. A great part of the bird world is severed portions of such evolving beings of the super-sensible world. As with the ravens of Wotan and the eagle of Zeus so is it everywhere where symbolism goes back to occult facts. Much will become clearer to you if you take into account like this the nature and activity and evolution of the group souls in the most varied fields.

What we have now been studying for some time in our Group-lectures is meant as a completion or expansion of the subjects that have occupied us during the winter. It may well be that a remark here or there seemed somewhat aphoristic, and we want by means of these studies to enlarge or round off thoughts and concepts that have been aroused in us.

In the last lecture we were particularly occupied with the presence of all sorts of spiritual beings which are to be found, so to speak, between the sense-perceptible kingdoms of nature that surround us. We saw especially how in the place where the beings of different nature-kingdoms come together, where the plant is pressed close to the stone at a spring, where ordinary stone impinges on a metal as constantly occurs under the earth, where there is a communion as between bee and blossom, how everywhere in such spots forces are developed which draw various beings, whom we have called elemental beings, into earthly existence. Moreover, in connection with these elemental beings we have been occupied with the fact of a certain cutting off, a detaching of beings from their whole connection. We have seen that the elemental beings called by spiritual science “Salamanders” have in part their origin from detached parts of animal group souls. These have, as it were, ventured too far forward into our physical world and have not been able to find their way back and unite again with the group soul, after the death and dissolution of the animal. We know that in the regular course of our life, the beings of our earth, the beings of the animal, plant, mineral kingdoms, have their “ego soul”—if one may so call it, have indeed such ego souls as man, differing only in the fact that the ego souls of other beings are in other worlds. We know that man is that being in our cycle of evolution who has an individual ego here on the physical plane—at least during his waking life. We know further that the beings which we call animals are so conditioned that—speaking loosely—similarly-formed animals have a group soul or group ego which is in the so-called astral world. Further, the beings which we call plants have a dreamless sleeping consciousness for the physical world here but they have group egos which dwell in the lower parts of the devachanic world; and, finally, the stones, the minerals, have their group egos in the higher parts of Devachan. One who moves clairvoyantly in the astral and devachanic worlds has intercourse there with the group souls of the animals, plants and minerals in the same way as here in the physical world he has intercourse during the day with other human souls or egos.

Now we must be clear that in many ways man is a very complicated being—we have often spoken of this complexity in different lectures. But he will appear more and more complicated the further we go into the connections with great cosmic facts. In order to realize that man is not quite the simple being which he may perhaps appear to a naive observation we need only remember that by night, from going to sleep to waking up, the man of the present evolutionary cycle is quite a different being from what he is by day. His physical and etheric bodies lie in bed, the ego with the astral body is lifted out of them. Let us consider both conditions, and in the first place the physical and etheric bodies. They lie there, and if we disregard the transitional state of dream, they have what we may call a sleep consciousness devoid of content, perceptions, or dreams. But the ego and the astral body outside have, in this present cycle of evolution, just the same dreamless sleep consciousness. The sleeping man, whether in the members remaining here in the physical world, or in those which are in the astral world, has the same consciousness as the plant covering of the earth. We must occupy ourselves a little with these two separated parts of the sleeping human being.

From other lectures we know that the man of the present time has arisen slowly and gradually. We know that he received the first rudiments of a physical body in the embodiment of our Earth lying in a primeval past which we call the Saturn evolution. We know that then in a second embodiment of our Earth, the Sun evolution, he received the etheric or life body, that in the third embodiment, the Moon evolution, he also received the astral body, and that in the present Earth embodiment of our planet he acquired what we call the ego. Thus the human being has evolved quite slowly and gradually. This physical body which man bears today is actually his oldest part, the part that has gone through most metamorphoses. It has undergone four changes. The first rudiment, received by man on ancient Saturn, has gone through three modifications, on the Sun, on the Moon, and finally on the Earth, and is expressed in man's present sense-organs. They were quite different organs on ancient Saturn, but their first rudiments were there while no other part of the physical body as yet existed. We can look on ancient Saturn as a single being, entirely consisting of sense-organs. On the Sun the etheric body was added, the physical body went through a change, and the organs arose which we call today the glands, though at first they existed merely in their rudiments. Then on the Moon when the physical body had undergone a third transformation through the impress of the astral body, were added those organs which we know as the nerve organs. And finally on the Earth was added the present blood-system, the expression of the ego, as the nervous system is the expression of the astral body, the glandular system of the etheric body, and the senses system the physical expression of the physical body itself. We have seen in former lectures that the blood system appeared for the first time in our Earth evolution and we ask: Why does blood flow in the present form in the blood channels? What does this blood express? Blood is the expression of the ego and with this we will consider a possible misunderstanding, namely, that man actually misunderstands the present physical human body.

The human body as it is today is only one form of many. On the Moon, on the Sun, on Saturn, it was there but always different. On the Moon, for instance, there was as yet no mineral kingdom, on the Sun there was no plant world in our sense, and on Saturn no animal kingdom—there was solely the human being in his first physical rudiments. Now when we reflect on this we must be clear that the present human body is not only physical body, but physical-mineral body, and that to the laws of the physical world—hence it is the “physical body”—it has assimilated the laws and substances of the mineral kingdom, which permeate it today. On the Moon the physical human body had not yet assimilated those laws: if one had burnt it there would have been no ash, for there were no minerals in the present earthly sense. Let us remember that to be physical and to be mineral are two quite different things. The human body is physical because it is governed by the same laws as the stone; it is at the same time mineral because it has been impregnated with mineral substances. The first germ of the physical body was present on Saturn, but there were no solid bodies, no water, no gases. On Saturn there was nothing at all but a condition of warmth. The modern physicist knows of no such condition because he thinks that warmth can only appear in connection with gases, water, or solid objects. But that is an error. The physical body which today has assimilated the mineral kingdom was on ancient Saturn a nexus of physical laws. We are physical laws working in lines, in forms, what you learn to know as laws in physics. Externally the physical human being was manifested on Saturn purely as a being which lived in warmth. We must thus clearly distinguish between the mineral element and the actual physical principle of man's body. It is physical law which governs the physical body. It belongs, for example, to the physical principle that our ear has such a form, that it receives sound in quite a definite way; to the mineral nature of the ear belong the sub-stances which are impregnated into this scaffolding of physical laws.

Now that we have become clear about this and realize particularly how the sense-organs, glands, nerves and blood are the expressions of our fourfold nature, let us turn again to the observation of the sleeping human being. When man is asleep the physical and etheric bodies lie on the bed, the astral body and the ego are outside. But now let us remember that the astral body is the principle of the nervous system and the ego that of the blood system. Thus during the night the astral body has deserted that part of the physical body of which, so to say, it is the cause—namely, the nervous system. For only when the astral body membered itself into man on the Moon could the nervous system arise. Thus the astral body callously leaves what belongs to it, what it is actually due to maintain, and in the same way the ego deserts that which it has called into life. The principles of the blood and of the astral body are outside and the sleeping physical and etheric bodies are absolutely alone. But now nothing of a material physical nature can subsist in the form which has been called forth by a spiritual principle when this spiritual principle is no longer there. That is quite out of the question. Never can a nervous system live unless astral beings are active in it, and never can a blood system live unless ego-beings are active in it. Thus you all meanly desert in the night your nervous and blood systems and relinquish them to other beings of an astral nature. Beings which are of the same nature as your ego now descend into your organism. Every night the human organism is occupied by beings fitted to maintain it. The physical body and the etheric body which lie on the bed are at the same time interpenetrated by these astral and ego beings; they are actually within the physical body. We might call them intruders, but that is in no sense correct. We ought in many ways to call them guardian spirits, for they are the sustainers of what man callously deserts in the night.

Now it is not so bad for man to leave his bodies every night. I have already said that the astral body and the ego are perpetually active in the night. They rid the physical body of the wear and tear which the day has given, which in a broad sense we call fatigue. Man is refreshed and renewed in the morning because during the night his astral body and ego have removed the fatigue which were given him by the impressions of daily life. This all-night activity of the astral body in getting rid of the fatigue substances is a definite fact to clairvoyant perception. The ego and astral body work from outside on the physical and etheric bodies. But in the present cycle of his evolution man is not yet advanced enough to be able to carry out such an activity quite independently. He can only do so under the guidance of other, higher beings. So the human being is taken every night into the bosom of higher beings, as it were, and they endow him with the power of working in the right way on his physical and etheric bodies. These at the same time are the beings—that is why we may not call them intruders—who care for man's blood and nerve systems in the right way in the night.

As long as no abnormalities arise the co-operation of spiritual beings with man is justified. But such irregularities can very well enter and here we come to a chapter of spiritual science which is extraordinarily important for the practical life of the human soul. One would like it to be known in the widest circles and not only theoretically but as giving the foundation for certain activities of the human soul life. It is not generally imagined that the facts of the soul life have a far-reaching effect. In certain connections I have also called your attention to the fact that it is only when viewed in the light of spiritual science that events in the life of the soul can find their true explanation. We all know the deep significance of the statement: “Regarded from the spiritual-scientific aspect a lie is a kind of murder.” I have explained that a sort of explosion really takes place in the astral world when man utters a lie—even, in a certain way, if he only thinks it. Something takes place in the spiritual world when man lies, which has a far more devastating effect for that world than any misfortune in the physical world. But things which one relates at a certain stage of spiritual-scientific observation, characterizing them as far as is possible then, gain more and more clearness and confirmation when one advances in the knowledge of spiritual science.

Today we shall learn of another effect of lying, slandering, although these words are not used here in the ordinary crude sense. When more subtly, out of convention, for in-stance, or out of all sorts of social or party considerations, people color the truth, we there have to do with a lie in the sense of spiritual science. In many respects man's whole life is saturated, if not with lies, yet with manifestations bearing an untruthful coloring. The enlightened materialist can at any rate see that an impression is made on his physical body if he receives a blow on the skull from an axe, or if his head is cut off by the railway, or he has an ulcer somewhere or is attacked by bacilli. He will then admit that effects are produced on the physical body. What is not usually considered at all is that man is a spiritual unity, that what happens in his higher members, the astral body and ego, has positive effect right down into his physical nature. It is not considered, for instance, that the uttering of lies and untruthfulness, untruth even in the affairs of life, has a definite effect on the human physical body. Spiritual vision can experience the following: If a person, let us say, has told a lie during the day, its effect remains in the physical body and is to be seen by clairvoyant perception while the person sleeps. Let us suppose this person is altogether un-truthful, piling up lies, then he will have many such effects in his physical body. All this hardens, as it were, in the night, and then something very important happens. These hardenings, these “enclosures,” in the physical body are not at all agreeable to the beings who from higher worlds must take possession of the physical body in the night and carry out the functions otherwise exercised by the astral body and ego. The result is that in the course of life and by reason of a body diseased—one might say—through lies, portions of those beings who descend into man at night become detached. Here we have again detachment processes and they lead to the fact that when a man dies his physical body does not merely follow the paths which it would normally take. Certain beings are left behind, beings which have been created in the physical body through the effect of lying and slander, and have been detached from the spiritual world. Such beings, detached in this circuitous way, now flit and whir about in our world and belong to the class that we call “phantoms.” They form a certain group of elemental beings related to our physical body and invisible to physical sight. They multiply through lies and calumnies, and these in actual fact populate our earthly globe with phantoms. In this way we learn to know a new class of elemental beings.

But now, not only lies and slanders but also other things belonging to the soul life produce an effect on the human body. It is lies and slanders which so act on the physical body that a detaching of phantoms is caused. Other things again work in a similar way on the etheric body. You must not be amazed at such phenomena of the soul: in spiritual life one must be able to take things with all calmness. Matters, for example, which have a harmful result on the etheric body are bad laws, or bad social measures prevailing in a community. All that leads to want of harmony, all that makes for bad adjustments between man and man, works in such a way through the feeling which it creates in the common life that the effect is continued into the etheric body. The accumulation in the etheric body caused through these experiences of the soul brings about again detachments from the beings working in from the spiritual worlds and these likewise are now to be found in our environment—they are “spectres” or “ghosts.” Thus these beings that exist in the etheric world, the life world, we see grow out of the life of men. Many a man can go about amongst us and for one who is able to see these things spiritually, his physical body is crammed, one might say, with phantoms, his etheric body crammed with spectres, and as a rule after a man's death or shortly afterwards all this rises up and disperses and populates the world.

So we see how subtly the spiritual events of our life are continued, how lies, calumnies, bad social arrangements, deposit their creations spiritually among us on our earth. But now you can also understand that if in normal daily life the physical body, etheric body, astral body, and ego belong together, and the physical body and etheric body have to let other beings press in and act upon them, then the astral body and the ego are not in a normal condition either. At any rate they are in a somewhat different position as regards the physical and etheric bodies. These two have in sleeping man the consciousness of the plants. But the plants on the other hand have their ego above in Devachan. Hence the physical and etheric bodies of sleeping man must likewise be sustained by beings which unfold their consciousness from Devachan. Now it is true that man's astral body and ego are in a higher world, but he himself also sleeps dreamlessly like the plants. That the plants have only a physical and an etheric body and that man in his sleeping condition possesses further an astral body and ego, makes no difference as regards the plant-nature. True, man has been drawn upwards into the spiritual, the astral world, but yet not high enough upwards with his ego, to justify the sleep-condition. The consequence is that beings must now enter his astral body too when the human being goes to sleep. And so it is: influences from the devachanic world press all the time into man's astral body. They need not in the least be abnormal influences, they may come from what we call man's higher ego. For we know that man is gradually rising to the devachanic world, in as much as he approaches ever nearer to a state of spiritualization, and what is being prepared there sends its influences into him today when he sleeps. But there are not merely these normal influences. This would simply and solely be the case if human beings were fully to understand what it is to value and esteem the freedom of another. Mankind at present is still very far removed from that. Think only how the modern man for the most part wants to over-rule the mind of another, how he cannot bear someone else to think and like differently, how he wants to work upon the other's soul. In all that works from soul to soul in our world, from the giving of unjustifiable advice to all those methods which men employ in order to overwhelm others, in every act that does not allow the free soul to confront the free soul, but employs, even in the slightest degree, forcible means of convincing and persuasion, in all this, forces are working from soul to soul which again so influence these souls that it is expressed in the night in the astral body. The astral body gets those “enclosures” and thereby beings are detached from other worlds and whir through our world again as elemental beings. They belong to the class of demons. Their existence is solely due to the fact that intolerance and oppression of thought have in various ways been used in our world. That is how these hosts of demons have arisen in our world.

Thus we have learnt again today to know of beings which are just as real as the things which we perceive through our physical senses, and which very definitely produce effects in human life. Humanity would have advanced quite differently if intolerance had not created the demons which pervade our world, influencing people continually. They are at the same time spirits of prejudice. One understands the intricacies of life when one learns about these entanglements between the spiritual world in the higher sense and our human world. All these beings, as we have said, are there, and they whiz and whir through the world in which we live.

Now let us remember something else which has also been said before. We have pointed out that in the man of the last third of the Atlantean age, before the Atlantean flood, the relation of etheric body to physical body was quite different from what it had been earlier. Today the physical part of the head and the etheric part practically coincide. That was quite different in ancient Atlantis; there we have the etheric part of the head projecting far out—especially in the region of the forehead. We now have a central point for the etheric and physical parts approximately between the eyebrows. These two parts came together in the last third of the Atlantean age and today they coincide. Thereby man is able to say “I” to himself and feel an independent personality. Thus the etheric and physical bodies of the head have joined together. This has come about so that man could become the sense being that he is within our physical world, so that he can enrich his inner life through what he takes in through sense impressions, through smell, taste, sight, and so on. All of this becomes embodied in his inner being so that having obtained it he can use it for the further development of the whole cosmos. What he thus acquires can be acquired in no other way, and therefore we have always said we must not take Spiritual Science in an ascetic sense, as a flight from the physical world. All that happens here is taken with us out of the physical world and it would be lost to the spiritual world if it were not collected here first.

But humanity is now getting nearer and nearer to a new condition. In this Post-Atlantean age we have gone through various culture epochs: the old Indian, the ancient Persian, lying before the time of Zarathustra, then the epoch which we have called the Babylonian-Assyrian-Chaldean-Egyptian, then the Greco-Latin, and now we stand in the fifth culture-epoch of the Post-Atlantean age. Ours will be followed by a sixth and a seventh epoch. Whereas in the course of past ages and up to our own time the united structure of our etheric and physical bodies has always grown firmer, more closely united inwardly, man is approaching a period in the future when the etheric body gradually loosens itself again and becomes independent. The way back is taken. There are people today who have a much looser etheric body than others. This loosening of the etheric body is only right for man if during his different incarnations in those culture-epochs he has absorbed so much into himself that when his etheric body goes out again it will take with it the right fruits from the physical sense world of the earth, fruits suitable for incorporation into the increasingly independent etheric body. The more spiritual are the concepts which man finds within the physical world, the more he takes with him in his etheric body. All the utilitarian ideas, all the concepts bound up with machine and industry which only serve outer needs and the outer life, and which man absorbs in our present earthly existence, are unsuitable for incorporation in the etheric body. But all the concepts he absorbs of the artistic, the beautiful, the religious—and everything can be immersed in the sphere of wisdom, art, religion—all this endows man's etheric body with the capability and possibility of being organized independently. Since this can be seen in advance, it has often been emphasized here that the world-conception of spiritual science must send its impulses and activities into practical life. Spiritual science must never remain a conversational subject for tea-parties or any other pursuit apart from ordinary life; it must work its way into the whole of our civilization. If spiritual-scientific thoughts are one day understood, then men will understand that everything our age accomplishes must be permeated by spiritual principles. Many human beings, among them Richard Wagner, fore-saw in certain fields such a penetration with spiritual principles. Some day men will understand how to build a railway-station so that it streams out truth like a temple and is in fact simply an expression suited to what is within it. There is still very much to do. These impulses therefore must be effective and they will be effective when spiritual-scientific thoughts are more fully understood.

I still have a vivid recollection of a rectorial address given about twenty-five years ago by a well-known architect. He spoke about style in architecture and uttered the remarkable sentence: “Architectural styles are not invented, they grow out of the spiritual life!” At the same time he showed why our age, if indeed it produces architectural styles, only revives old ones and is incapable of finding a new style because it has as yet no inner spiritual life. When the world creates spiritual life again then all will be possible. Then we shall feel that the human soul shines towards us from all we look at, just as in the Middle Ages every lock on a door expressed what man's soul understood of outer forms. Spiritual science will not be understood till it meets us everywhere in this way as if crystallized in forms. But then mankind too will live as spirit in the spirit. Then, however, man will be preparing more and more something that he takes with him when he again rises into the spiritual world, when his etheric body becomes self-dependent. Thus must men immerse in the spiritual world if evolution is to go further in the right way.

Nothing symbolizes the permeation of the world with the spirit so beautifully as the story of the miracle of Pentecost. When you contemplate it, it is as though the interpenetration of the world with spiritual life were indicated prophetically through the descent of the “fiery tongues.” Everything must be given life again through the spirit, that abstract intellectual relation which man has to the yearly festivals must also become concrete and living again. Now, at this time of Pentecost, Whitsuntide, let us try to occupy our souls with the thoughts that can proceed from today's lecture. Then the Festival, which as we know is established on a spiritual foundation, will again signify some-thing living for man when his etheric body is ripe for spiritual creation. But if man does not absorb the Whitsuntide spirit then the etheric body goes out of the physical body and is far too weak to overcome what has already been created, those worlds of spectres, phantoms, demons, which the world creates as phenomena existing at its side.

In our last study evenings various aspects were brought forward which all pointed to the hidden co-operation between man and the spiritual worlds. Spiritual beings are actually around us continually, and not only around us but, in a certain respect, continually passing through us; we live with them all the time. We must not suppose, however, that a relation is established between man and the spiritual beings of his environment, merely in the somewhat cruder respect which we considered in our last studies. A relation is also formed between man and the spiritual world through his many varied interests of thought and deeds. In our last two studies we have had to indicate spiritual beings of a somewhat subordinate character. But from earlier lectures we know that we also have to do with spiritual beings who stand above man and that connections and relationships likewise exist between man and more sublime spiritual beings. We have said that there are lofty spiritual beings living around us who do not consist of physical body, etheric body, astral body, and so on, upwards, as man, but who have an etheric body as their lowest member. They are invisible to ordinary sight since their bodily nature is a fine etheric one and man's gaze looks through it. And then we come to still higher spiritual beings whose lowest member is the astral body, presenting an even less dense bodily nature.

All these beings stand in a certain relation to man, and the main point for us today is this: Man can positively so act as to come into quite definite relations to such beings here in his life on earth. According as men here on the earth do this or that in their situation in life, so do they establish all the time relationship with the higher worlds, however improbable that may seem to the man of the present enlightened age—as one says—which is not in the least enlightened in regard to many deep truths of life.

Let us take in the first place beings who have as their lowest bodily nature an etheric body, who live around us in this fine etheric body, and send down to us their forces and manifestations. Let us set such beings mentally before us and ask ourselves: Can man do something on this earthly planet—or better—have men from time immemorial done something so as to give these beings a link, a bridge, through which they come to a more intensive influence upon the whole human being? Yes, from time immemorial men have done something towards it! We must go deeper into many feelings and ideas that we touched on in the last lectures if we would form a clear thought about this bridge.

We picture then that these beings live, so to speak, out of the spiritual worlds and extend their etheric body forward from there; they need no physical body like man. But there is a physical bodily element through which they can bring their etheric body into connection with our earthly sphere—an earthly bodily element which we can set up and which forms a bond of attraction for these beings to descend with their etheric bodies and find an opportunity to dwell among men.

Such opportunities for spiritual beings to dwell among men are given, for instance, by the temple of Greek architecture, the Gothic cathedral. When we set up in our earthly sphere those forms of physical reality with the relationship of lines and forces possessed by a temple or a plastic work of sculpture, then these form an opportunity for the etheric bodies of these beings to press on all sides into these works of art which we have set up. Art is a true and actual uniting link between man and the spiritual worlds. In those forms of art expressed in space we have on earth physical bodily conditions into which beings with etheric bodies sink down.

Beings which have the astral body as their lowest member need, however, something different here on earth as the bond between the spiritual world and our earth, and that is the art of music, the phonetic art. A space through which streams musical tones is an opportunity for the freely-changing, self-determined astral body of higher beings to manifest in it. The Arts and what they are for man thus acquire a very real significance. They form the magnetic forces of attraction for the spiritual beings whose mission it is to have a connection with man, and who wish to have it. Our feelings are deepened towards human artistic creation and acquire an appreciation of art when we look at things in this way. Yet they can be deepened still more if we realize from spiritual science the true source of man's artistic creation and artistic appreciation. To come to this realization we must consider in somewhat more detail the different forms of man's consciousness.

On various occasions, as you know, we have pointed out that in the waking man the physical body, etheric body, astral body and ego are all before us, while in the sleeping man the physical and etheric bodies lie on the bed, the ego and astral body are outside them. For our present purpose it will be well to observe in more detail these two states of consciousness which alternate for everyone within twenty-four hours. In the first place man has the physical body, then the etheric or life body, then what we call roughly the astral body, the soul body, which belongs to the astral body but is united with the etheric body. That is the member which is possessed too by the animal here below on the physical plane. But then we know—and you can read it in my Theosophy—that united with these three members is what one generally comprises under “I.” The “I” is actually a threefold being: sentient soul, intellectual or mind soul, consciousness soul, and we know that the consciousness soul is again connected with what we call spirit-self or Manas. If we place this more particularized membering of the human being before us then we can say:

What we call the sentient soul—which moreover belongs to the astral body and is of astral nature—detaches itself when man goes to sleep, but a part of the soul body remains in connection with the etheric body that lies on the bed. What is essentially withdrawn is sentient soul, intellectual or mind soul, and consciousness soul; with the waking man all this is bound together and active in him all the time. Thus whatever goes on in the physical body works on the whole inner nature, on sentient soul, intellectual soul, and also on the consciousness soul. All that works upon man in ordinary life with its disorder and chaos, the disordered impressions which he receives from morning to evening—only think of the impressions from the din and rattle of a great city—these are all continued into the members which in waking consciousness are united with the physical and etheric bodies. In the night man's inner being—sentient soul, intellectual soul, consciousness soul—is in the astral world and from there draws for itself the forces and harmonies which have been lost for it through the chaotic impressions of the day. What in a comprehensive sense we call man's ego-soul is thus in a more ordered, more spiritual world than during the day. In the morning the inner soul nature emerges from this spirituality and enters the three-fold bodily nature of physical body, etheric body and that part of the astral body which is united with the etheric body, even during the night.

Now if man were never to sleep, that is, were never to draw fresh strengthening forces out of the spiritual world, then everything living in his physical body and permeating it with forces would become increasingly undermined. Since, however, a strong inner nature submerges every morning into the forces of the physical body, new order enters, one might say there is a rebirth of the forces. Thus man's soul element brings with it from the spiritual world something for each of the body's members, something which works when the inner soul nature and the outer physical instrument are together.

Now what takes place in the interaction of the soul inwardness and the actual physical instrument is able—if man is sensitive in the night for the reception of the harmonies in the spiritual world—to permeate the forces—not the substances—of the physical body, with what one might call the “forces of space.” Since in our present civilization man is so much estranged from the spiritual world, these “space-forces” have little effect upon him. Where the inner being of the soul clashes with the densest member of the human body, the forces have to be very strong if they are to manifest in the robust physical body. In older culture-epochs the soul brought back impulses with it that permeated the physical body and men therefore perceived that forces were always going through physical space, that it was by no means an indifferent empty space but interwoven by forces in every direction. There was a feeling for this distribution of forces in space which was caused through the relationships that have been described. You can realize this through an example.

Think of one of the painters belonging to the great times of art when there was still a strong feeling for the forces working in space. You could see in the work of such a painter how he paints a group of three angels in space. You stand before the picture and have a definite feeling: These angels cannot fall, it is obvious that they are hovering, they support each other mutually through the active forces of space. People who make this inner dynamic their own through that interaction of the inner soul and the physical body have the feeling: That must be so, the three angels maintain themselves in space. You will find this in the case of many of the older painters, less so in more recent ones. However greatly one may esteem Bocklin, the figure which hovers above his “Pieta” produces in everyone the feeling that at any moment it must tumble down, it does not support itself in space.

All these forces going to and fro in space which are to be felt so strongly are realities, actualities—and all architecture proceeds out of this space-feeling. The origin of genuine architecture is solely the laying of stone or brick in the lines there already in space—one does nothing at all but make visible what is already present in space ideally, spiritually laid out; one fills in material. In the purest degree this feeling of space was possessed by the Greek architect who brought to manifestation in all the forms of his temple what lives in space, what one can feel there. The simple relation, that the column supports either the horizontal or the sloping masses—embodied lines, as it were—is purely a reproduction of spiritual forces to be found in space, and the whole Grecian temple is nothing else than a filling-out with material of what is living in space. The Greek temple is therefore the purest architectural thought, crystallized space. And however strange it may seem to the modern man, because the Greek temple is a physical corporeality put together out of thoughts, it is the opportunity for those figures whom the Greeks have known as the figures of their Gods to come with their etheric bodies into real contact with the spatial lines familiar to them and be able to dwell within them.

It is more than a mere phrase to say that the Grecian temple is a dwelling-place of the God. To someone having a real feeling in such matters the Greek temple has a quality that makes one picture that far and wide no human being existed, nor was there anyone inside it. The Greek temple needs no-one to observe it, no-one to enter it. Think to yourself of the Greek temple standing alone and far and wide there is no-one. It is then as it should be at its most intensive. Then it is the shelter of the God who is to dwell in it, because the God can dwell in the forms. Only thus does one really understand Greek architecture, the purest architecture in the world.

Egyptian architecture—let us say, in the Pyramids—is something quite different. We can only touch on these things now. There the spatial relations, the space-lines, are so arranged that in their forms they point the paths to the soul to float up to the spiritual worlds. We are given the forms that are expressed in the Egyptian Pyramids from the paths taken by the soul from the physical world into the spiritual world. And in every kind of architecture we have thoughts that are only to be understood by spiritual cognition.

In the Romanesque architecture with its rounded arches, which has formed churches with central and side naves, with transept and apse, so that the whole is a Cross and closed above by the cupola, we have the spatial thoughts derived from the tomb. You cannot think of the Romanesque building as you think of the temple. The Greek temple is the abode of the God. The Romanesque building can only be thought of as representing a burial place. The crypt requires men in the midst of life to stand within it, yet it is a place that draws together all feelings relating to the preservation and sheltering of the dead. In the Gothic building you have again a difference. Just as it is true that the Grecian temple can be thought of with no human soul anywhere near—though it is inhabited, being the abode of the God—so is it true that the Gothic cathedral closed above by its pointed arches is not to be imagined without the congregation of the faithful within. It is not complete in itself. If it stands solitary, it is not the whole. The people within belong to it with their folded hands, folded just as the pointed arches. The whole is only there where the space is filled by the feelings of the pious faithful.

These are the forces becoming active in us and felt in the physical body as a feeling of oneself-in-space. The true artist feels space thus and molds it architecturally.

If we now pass upwards to the etheric body, we again have what the inmost soul assimilates at night in the spiritual world and brings with it when it slips again into the etheric body. What is thus expressed in the etheric body is perceived by the true sculptor and he impresses it into the living figure. That is not the space-thought but rather the tendency to show by the living form what nature has offered him. The greater understanding possessed by the Greek artist, in his Zeus, for example, has been brought with him out of the spiritual world and made alive to him when it comes in contact with the etheric body.

Further, a similar interaction takes place with what we call the soul body. When the inner soul nature meets with the soul body there arises in the same way the feeling for the first elements of painting, as the feeling for the guidance of the line. And through the fact that in the morning the sentient soul unites with the soul body and permeates it, there arises the feeling for the harmony of color.

Thus to begin with we have the three forms of art which work with external means, taking their material from the outer world.

Now since the intellectual or mind soul takes flight into the astral world every night, something else again comes about. When we use the expression “intellectual soul” in the sense of spiritual science, we must not think of the dry commonplace intellect of which we speak in ordinary life. For spiritual science “intellect” is the sense for harmony which cannot be embodied in external matter, the sense for harmony experienced inwardly. That is why we say “intellectual or mind soul.” Now when this intellectual or mind soul dips every night into the harmonies of the astral world and becomes conscious of them in the astral body—though this same astral body in modern man has no consciousness of its inner nature—then the following occurs. In the night the soul has lived in what has always been called the “Harmony of the Spheres,” the inner laws of the spiritual world, those Sphere Harmonies to which the ancient Pythagorean School pointed and which one who can perceive in the spiritual world understands as the relationships of the great spiritual universe. Goethe too pointed to this when he lets Faust at the beginning of the poem be transported into heaven, and says:

“The sun, with many a sister-sphere,
Still sings the rival psalm of wonder,
And still his fore-ordained career
Accomplishes, with tread of thunder.”

And he remains in imagery when in Part II, where Faust is again lifted into the spiritual world, he uses the words:

“And, to spirit ears loud ringing,
Now the new-born day is springing.
Rocky portals clang asunder,
Phoebus' wheels roll forth in thunder.
What a tumult brings the light!
Loud the trump of dawn hath sounded,
Eye is dazzled, ear astounded,
The Unheard no ear may smite.”¹

That is to say, the soul lives during the night in these sounds of the spheres and they are enkindled when the astral body becomes aware of itself. In the creative musician the perceptions of the night consciousness struggle through during the day consciousness and become memories—memories of astral experiences, or in particular, of the intellectual or mind soul. All that men know as the art of music is the expressions, imprints, of what is experienced unconsciously in the sphere harmonies, and to be musically gifted means nothing else than to have an astral body which is sensitive during the day condition to what whirs through it the whole night. To be unmusical means that the condition of the astral body does not allow of such memory arising. It is the instreaming of tones from a spiritual world which man experiences in the musical art. And since music creates in our physical world what can only be kindled in the astral, I therefore said that it brings man in connection with those beings who have the astral body as their lowest member. With these beings man lives in the night; he experiences their deeds in the sphere harmonies and in the life of day expresses them through his earthly music, so that in earthly music the sphere harmonies appear like a shadow image. And in as much as the element of these spiritual beings breaks into this earthly sphere, weaves and lives through our earthly sphere, they have the opportunity of plunging their astral bodies again into the ocean waves of music, and so a bridge is built between these beings and man through art. Here we see how at such a stage what we call the art of music arises.

Now what does the consciousness soul perceive when it is immersed in the spiritual world at night—though in the present human cycle man is unconscious of it? It perceives the words of the spiritual world. It receives whispered tidings which can be received from the spiritual world alone. Words are whispered to it and when they are brought through into the day consciousness they appear as the fundamental forces of the poetic art. Thus poetry is the shadow image of what the consciousness soul experiences in the night in the spiritual world. And here let us realize in our thoughts how through man's connection with the higher worlds—and only so—in the five arts of architecture, sculpture, painting, music, poetry, he brings into existence on our earthly globe adumbrations, manifestations of spiritual reality. This is only the case, however, when art is actually lifted above mere outer sense perception. In what one today speaking broadly calls naturalism, where man merely imitates what he sees in the outer world, there is nothing of what he brings with him. The fact that we have such a purely external art in many fields today, copying only what is outside, is a proof that men in our time have lost connection with the divine spiritual world. The man whose whole interest is merged in the external physical world, in what his external senses hold alone to be of value, works so strongly on his astral bodily nature through this exclusive interest in the physical world, that this becomes blind and deaf when it is in the spiritual worlds at night. The sublimest sphere sounds may resound, the loftiest spiritual tones may whisper something to the soul, it brings nothing back with it into the life of day. And then men scoff at idealistic, at spiritual art, and maintain that art's sole purpose is to photograph outer reality, for there alone it has solid ground under its feet.

That is the way the materialist talks since he knows nothing of the realities of the spiritual world. The true artist talks differently. He perhaps will say: When the tones of the orchestra sound to me, it is as if I heard the speech of archetypal music whose tones sounded before there were yet human ears to hear them.—He can say too: In the tones of a symphony there lies a knowledge of higher worlds which is loftier and more significant than anything which can be proved by logic, analyzed in conclusions.

Richard Wagner has brought to expression both these utterances. He wanted to bring humanity to an intense feeling that where there is true art there must at the same time be elevation above the external sense element. If spiritual science says that something lives in man which goes beyond man, something superhuman that is to appear in ever greater perfection in future incarnations, so does Richard Wagner feel when he says: I want no figures striding over the stage like commonplace men in the earthly sphere.—He wants men exalted above ordinary life and so he takes mythological figures who are formed on a grander scale than normal man. He seeks the superhuman in the human. He wants to represent in art the whole human being with all the spiritual worlds as they shine upon the man of the physical earth. At a relatively early time of life two pictures stood before him—Shakespeare and Beethoven. In his artistically brilliant visions he saw Shakespeare in such a way that he said: If I gather together all that Shakespeare has given to humanity, I see there in Shakespeare figures who move over the stage and perform deeds. Deeds—and words too are deeds in this connection—happen when the soul has felt what cannot be shown externally in space, what lies al-ready behind it. The soul has felt the whole scale from pain and suffering to joy and happiness and has experienced how from this or that nuance this or that deed is performed. In the Shakespearean drama, thinks Richard Wagner, every-thing appears merely in its consequences, where it acquires spatial form, where it becomes deed. That is a dramatic art which alone can display the inner nature externalized; and man can at most guess what lives in the soul, what goes on while the deed is performed.

Beside this there appeared to him the picture of the symphonist, and he saw in the symphony the reproduction of what lives in the soul in the whole emotional scale of sorrow and pain, joy and happiness in all their shades. In the symphony it comes to life—so he said to himself—but it does not become action, it does not step out into space. And he brought before his soul a picture that led him towards the feeling that once upon a time this inner nature had, as it were, broken asunder in artistic creation in order to stream out-wards into the Ninth Symphony.

From these two artist-visions the idea arose in his soul of uniting Beethoven and Shakespeare. We should have to travel a long road if we would show how through his unique handling of the orchestra Richard Wagner sought to create that great harmony between Shakespeare and Beethoven so that the internal expresses itself in tone and at the same time flows into the action. Secular speech was not enough for him, since it is the means of expression for the events of the physical plane. The language that alone can be given in the tones of song became his expression of what surpasses the physically human as superhuman.

Spiritual Science does not need merely to be expressed by words, to be felt by thoughts; Spiritual Science is life. It lives in the world process, and when one says that it is to lead together the various divided currents of man's soul into one great stream, we see this feeling live in the artist who sought to combine the different means of expression so that what lives in the whole may come to expression in the one. Richard Wagner has no wish to be merely musician, merely dramatist, merely poet. All that we have seen flow down from the spiritual worlds becomes for him a means of uniting in the physical world with something still higher. He has a presentiment of what men will experience when they grow more and more familiar with that evolutionary epoch into which mankind must indeed enter, when spirit-self or Manas unites with what man has brought with him from past ages. And a divining of that great human impulse of uniting what has appeared for ages to be separated lies in Richard Wagner in the streaming together of the individual modes of artistic expression. He had a premonition of what human cultural life will be when all that the soul experiences is immersed in the principle of spirit-self or Manas, when the full nature of the soul will be immersed in the spiritual worlds. It is of profound importance when viewed as spiritual history that in art the first dawn has appeared for mankind for the approach towards the future—a future that beckons humanity, when all that man has won in various realms will flow together into an All-culture, a comprehensive culture. The arts in a certain way are the actual fore-runners of a spirituality which reveals itself in the sense world. Far more important than Richard Wagner's separate statements in his prose writings is the main feature that lives in them, the religious wisdom, the sacred fire which streams through all and which comes to finest expression in his brilliant essay on Beethoven, where you must read between the lines, but where you can feel the breath of air of the approaching dawn.

Thus we see how spiritual science can give a deeper view of what men bring about in their deeds. We have seen today in the field of the arts that there man accomplishes something whereby, if we may say so, the Gods may dwell with him, whereby he secures to the Gods an abode in the earthly sphere. If it is brought to man's consciousness through Spiritual Science that spirituality stands in mutual relationship with physical life—this has been done in physical life by art. And spiritual art will always permeate our culture if men will but turn their minds to true spirituality. Through such reflections the mere teaching, mere world conception of spiritual science is expanded to impulses which can penetrate our life and tell us what it ought to become and must become. For the musical-poetic art it was in Richard Wagner that the new star has first arisen which sends to earth the light of spiritual life. Such a life impulse must increasingly expand until the whole outer life becomes again a mirror of the soul.

All that meets us from without can become a mirror of the soul. Do not take that as a mere superficiality, but as something that one can acquire from spiritual science. It will be as it was centuries ago, where in every lock, in every key, we met with something that reflected what the craftsman had felt and experienced. In the same way when there is again true spiritual life in humanity, the whole of life, all that meets us outside, will appear to us again as an image of the soul. Secular buildings are only secular as long as man is incapable of imprinting the spirit into them. Spirit can be imprinted everywhere. The picture of the railway station can flash up, artistically conceived. Today we have not got it. But when it is realized again what forms ought to be, one will feel that the locomotive can be formed architecturally and that the station can be related to it as the outer envelopment of what the locomotive expresses in its architectural forms. Only when they are architecturally conceived will they be mutually related as two things belonging to each other. But then too it is not a matter of indifference how left and right are used in the forms. When man learns how the inner expresses itself in the outer, then there will be a culture again. There have indeed been ages when as yet no Romanesque, no Gothic architecture existed, when those who bore in their souls the dawn of a new culture were gathered together in the catacombs below the old Roman city. But that which lived within them and could only be engraved in meagre forms in the ancient earth-caves, that which you find on the tombs of the dead, this lit up dimly there and is what then appears to us in the Romanesque arches, the Romanesque pillars, the apse. Thought has been carried forth into the world. Had the first Christians not borne the thought in the soul it would not meet us in what has become world culture. The theosophist only feels him-self as such when he is conscious that in his soul he carries a future culture. Others may ask what he has already accomplished. Then he says to himself: What did the Christians of the catacombs accomplish, and what has grown from it?

The feeble emotional impulse that lives in our souls when we sit together, let us seek to expand it in the spirit, somewhat as the thoughts of the Christians were able to expand to the vaulted wonders of the later cathedral. What we have in the hours when we are together, let us imagine expanded outwardly, carried forth into the world. Then we have the impulses which we should have when we are conscious that spiritual science is no hobby for individuals sitting together, but something that should be carried out into the world. The souls who sit here in your bodies will find, when they appear in a new incarnation, many things already realized. which live in them today. Let us bring such thoughts with us when we are together for the last time in a season and review the spiritual-scientific thoughts of the winter. Let us so transform them that they shall work as culture impulses. Let us seek in this way to steep our souls in feelings and sensations and let that live into the summer sunshine which shows us outwardly in the physical world the active cosmic forces. Then our soul will be able to maintain the mood and carry into the outer world what it has experienced in the worlds of spirit. That is part of the development of the theosophist. Thus we shall again come a step forward if we take such feelings with us and absorb with them the strengthening forces of the summer.

• 1. Latham's translation

Our lectures ¹ upon the Gospel of St. John will have a double purpose. One will be the deepening of the concepts of Spiritual Science themselves and their expansion in many directions, and the other will be to make this great document itself comprehensible by means of the thoughts that will arise in our souls in consequence of these deepened and expanded concepts. I beg you to hold clearly in mind that it is the intention of these lectures to proceed in these two directions. It should not be simply a question of explanations of this Gospel, but rather that by means of the latter we shall penetrate into the deep mysteries of existence and we should hold very clearly in mind how the perceptive method of Spiritual Science must be developed when we are dealing with any of the great historical records handed down to us by the different religions of the world. In fact we might imagine that if the exponent of Spiritual Science speaks about the Gospel of St. John, he will do so just as others have often done, that is, he will take some such document as this Gospel as a basis in order that he may draw from it the truths that are under discussion and present them on the authority of this religious document. But this can never be the concern of a spiritually scientific, cosmic point of view. It must be a quite different one. If Spiritual Science is to fulfill its true mission in respect of the modern human spirit, then it should point out that if men will only learn to use their inner forces and capacities—their forces and capacities of spiritual perception—they will be able, by applying them, to penetrate into the mysteries of life, into what is concealed within the spiritual worlds behind the world of the senses. The fact that men can penetrate to the mysteries of life through the use of inner capacities, that they are able to reach the creative forces and beings of the universe through their own cognition must be brought more and more into the consciousness of present day humanity. Thus it becomes evident that a knowledge of the mystery of this Gospel can be gained by men, independent of every tradition, independent of every historical document.

In order to make this absolutely clear, we shall have to express ourselves in quite radical terms. Let us suppose that through some circumstance all religious records had been lost, and that men possessed only those capacities which they have today; they should, nevertheless, be able to penetrate into life's mysteries, if they only retain those capacities. They should be able to reach the divine-spiritual creating forces and beings which lie concealed behind the physical world. And Spiritual Science must depend entirely upon these independent sources of knowledge, irrespective of all records. However, after having investigated the divine-spiritual mysteries of the world independently, we can then take up the actual religious documents themselves. Only then can we recognize their true worth, for we are, in a certain sense, free and independent of them. What has previously been independently discovered is now recognized within the documents themselves. And you may be sure that for anyone who has pursued this path, these writings will suffer no diminution in value, no lessening of the respect and veneration due them.

Let us make this point quite clear by means of a comparison with something very different. It is true that Euclid, the old geometrician, first gave us that geometry which every school boy today studies at a certain stage of his school life. But is the acquisition of a knowledge of geometry absolutely dependent upon this book of Euclid? I ask you, how many pupils today study elementary geometry without knowing the least thing about this first book in which Euclid presented the most rudimentary geometrical facts? They study these geometrical facts quite apart from this Euclidian book, because geometry originates in a capacity of the human spirit. If the pupil has first studied geometry by means of his own spiritual faculty, and afterwards takes up the great work by Euclid, he then understands how to appreciate it adequately. For the first time then he finds in it what he has already made into a capacity of his own mind, and he learns to value the form in which the corresponding knowledge was presented for the first time. Thus it is possible today to discover the great cosmic facts presented in the Gospel of St. John by means of the forces slumbering within the human soul without knowing anything about the Gospel itself, just as the pupil acquires a knowledge of geometry without knowing anything about the first book of Euclid.

If previously equipped with knowledge about the higher worlds, we take up this Gospel and inquire into what is disclosed therein concerning the spiritual history of mankind, we find that the deepest mysteries of the spiritual world are concealed within a book, are given to mankind in a book, and because we already know the truths concerning the divine spiritual world, we can now recognize the divine-spiritual nature of this document, this Gospel of St. John. For this is altogether the right way to approach those documents which deal with spiritual things. What is the position of the exponent of Spiritual Science in relation to those researchers of records dealing with spiritual matters who understand very well, from the standpoint of language, everything presented in documents like the Gospel of St. John; in other words what is his position in relation to those who are pure philologists? (Even the theological researchers of a certain type are today only philologists in respect of the content of such books). Let us take once more the parallel of the geometry of Euclid. Will the best expounder of geometry be the one who in his own way can make a good literal translation without the vaguest conception of geometrical knowledge? Something very extraordinary would result were such a person to attempt to translate Euclid, understanding previously nothing at all about geometry. On the other hand, even if the translator himself were a poor philologist, but understood geometry, he would still be able to give the proper value to this book. The exponent of Spiritual Science is in a similar position in relation to many other researchers of the Gospel of St. John. Today this Gospel is often interpreted in much the same way as the philologist would explain the geometry of Euclid. But from Spiritual Science itself we can gain knowledge about the spiritual worlds recorded in this Gospel. So the spiritual scientist stands in the same relation to this spiritual document as the geometrician to Euclid. He has brought with him something which he now is able to discover in the Gospel itself.

We do not need to dwell upon the objection, that in this way much is “read into” the documents. We shall soon see that whoever understands the content of the Gospel of St. John need not put into it something that is not there and if he understands the nature of the Spiritual Science interpretation, he will not need to concern himself much with this reproach. Just as other documents do not depreciate in value or lose in veneration when their true content is known, so too is such the case with this Gospel. To anyone who has penetrated into the mysteries of the world, it becomes one of the most significant documents in the spiritual life of mankind.

If we consider its exact content, we may then ask: Why should the Gospel of St. John, which for the spiritual researcher is such an important document, be pushed more and more into the background in relation to the other Gospels by the very theologians who should be called upon to explain it? We shall touch upon this as a preliminary question before entering upon a consideration of the Gospel itself.

You all know that in respect of this Gospel, extraordinary points of view and opinions have possessed certain minds. In olden times it was revered as one of the deepest and most significant documents in the custody of mankind concerning the being of Christ Jesus and His activities upon earth; and in the earlier periods of Christianity, it would never have entered the mind of any one to consider it other than a powerful, historical testimony of the events in Palestine. But in recent times this has all changed and just those who think they stand most securely upon the foundation of historical research are the ones who have, for the most part, undermined the foundation upon which such a concept rests. For some time, and this can now be reckoned in centuries, men have begun to notice the contradictions present in the Gospels, and after much vacillation, the following has become the accepted view especially among theologians: We find many contradictions in the Gospels and it is impossible to see how it happens that in the four Gospels, from four sides, the events in Palestine are so differently related. When we take the descriptions given according to Matthew, Mark, Luke and John, we have so many different accounts of this or that event that it becomes impossible to believe they are all in agreement with the historical facts. Little by little this became the opinion of those who wished to investigate these things.

In more recent times, the point of view has developed that it is possible to establish a certain harmony between the descriptions of the events in Palestine in the first three Gospels, but that the Gospel of St. John, however, differs greatly in its narrations from the other three. Therefore, in respect of the historical facts, it is preferable that the first three Gospels should be believed, the Gospel of St. John possessing less historical authenticity. Thus gradually the time came when it was stated as a fact that the Gospel of St. John was not written with the same purpose as the first three. The authors of these other Gospels, it was said, wished only to relate what occurred, whereas the writer of the Gospel of St. John did not have this purpose, but quite a different one. And, for various reasons, these critics have yielded to the supposition that the St. John document was written at a comparatively late period,—but we shall speak of these things again. Most of the researchers believe it was not written until the third or fourth decade of the second century A. D.—although perhaps even in the second decade. Therefore they say it was written at a time when Christianity had already become wide-spread in a very definite form and when, perhaps, it already had its enemies. For hostility against Christianity arose from various sources and those who held this opinion said that in the author we have a man before us who endeavoured to present a book of instruction, a kind of apotheosis, or something like a vindication of Christianity in the face of those streams of opposition which had risen up against it. But this writer, they said, never had the intention of picturing accurately the historical facts, his idea being rather to present his own position in relation to his Christ. Thus many see nothing more in this Gospel than a kind of poem imbued with religion, which the author wrote out of a religiously poetical feeling for his Christ, for the purpose of inspiring others also and bringing them into a similar mood. Perhaps this opinion is not expressed everywhere in such extreme terms, but if you study literature, you will find this opinion to be wide-spread, that it has a response in the souls of many of our contemporaries;—indeed, such a belief harmonizes exactly with the sentiments of our contemporaries.

A certain disinclination toward any such idea of an historical beginning as we find depicted in the very first words of the Gospel of St. John has been developing for several centuries among men who have come more and more to a materialistic way of thinking. I should like you just to remember that the very first words permit of no other interpretation than that in Jesus of Nazareth, who lived at the beginning of our Christian era, a being of a very high spiritual order was incarnated. When the author in his wholly characteristic manner spoke of Jesus, he could not do otherwise than begin with what he calls the “Word” or the “Logos” and say: “the Word was in the beginning and all things came into being through It.” If we consider the Word in its full significance, we should say that the author of this Gospel felt impelled to speak of the Logos as the origin of the world, the highest to which the human being can lift his spirit, and to say that through the Logos, the First Cause, all things have come into being. Then the writer continues: “The Logos became flesh and dwelt among us.” This simply means: “You have seen Him who dwelt among us, but you will only be able to understand Him if you recognize the same Principle dwelling within Him through which everything that is about you in the plant, animal and human kingdoms has come into being.” If we do not interpret with too much artificiality, then we must say that according to this document a Principle of the highest order at one time incarnated in human flesh. Let us compare the appeal which such thoughts make to the human heart with the words of many modern theologians. You can read the following in present day theological works and hear it presented in various ways in lectures: We no longer call upon some Supersensible Principle. We prefer the Jesus described in the first three Gospels, for that is the simple Man of Nazareth who is like other men.

In a certain sense this has become an ideal for many theologians and an effort is being made to place everything that has become a part of history as much as possible upon the same level as ordinary human events. It disturbs people that any such exalted being as the Christ of the Gospel of St. John should tower above all others. Therefore they speak of the Christ as the Apotheosis of Jesus, “the simple Man of Nazareth” and He appeals to them in this character, because then they can say: “Yes, we have also a Socrates and other great men.” To be sure they make him different from these others but still they are using a certain standard for an ordinary humanity when they speak of “the simple Man of Nazareth.” This expression “the simple Man of Nazareth,” which you can find today in innumerable theological works, also in theological-academic writings in what is called “Liberal Theology,” has a very close connection with the materialistic tendency of mankind which has been in process of development now for centuries. According to this “Liberal Theology” there is only a physical sense-world; at least it alone has significance.

But in those periods of human evolution in which humanity could still lift its perceptions to the unseen world, it was possible to say: Of course this or that historical personality outwardly, in external appearance, may be compared with the “simple Man of Nazareth,” but in what is spiritual and invisible in His personality, Jesus of Nazareth stands before us as a unique figure. However, when men had lost their insight into the super-sensible and invisible world, then the standard for a humanity above the average was also lost and this is especially noticeable in the religious conceptions of life. Let us have no illusions! Materialism first forced its way into the religious life. Materialism in its relation to the facts of outer natural science is very, very much less dangerous for the spiritual development of mankind than it is in its relation to the interpretation of religious mysteries.

As an illustration, let us consider the true spiritual interpretation of the Last Supper, the changing of Bread and Wine into Flesh and Blood and we shall see that the Last Supper loses nothing in value and importance through this spiritual interpretation. It will be a spiritual interpretation about which we are to hear. This was also the early Christian conception when there was still far more spiritual understanding among men than there is today, and it was still current in the first half of the Middle Ages when many could comprehend the words, “This is my Body, this is my Blood,” as we shall here learn to understand them. However, in the course of centuries, this spiritual interpretation was necessarily lost. We shall learn the reason why.

In the Middle Ages there existed a very extraordinary current which streamed more deeply through the souls of men than is possible to believe, for we learn very little from present-day history about the way human souls were gradually evolved and what they have experienced. About the second half of the Middle Ages we find a deep current of thought flowing through the Christian minds of Europe, for it was then that the earlier spiritual interpretation of the doctrine of the Last Supper was authoritatively changed into a materialistic one. In these words, “This is my Body, this is my Blood,” men could only imagine a material process, a physical transubstantiation of bread and wine into flesh and blood. What was formerly conceived in a spiritual sense began to assume a grossly materialistic meaning. Here materialism crept into the religious life long before it seized upon natural science.

Another illustration is no less significant. We must not imagine that in any of the authoritative explanations of the Middle Ages concerning the Story of Creation, the six days of Creation were interpreted to mean days of twenty-four hours, such as we have today. This interpretation would never have entered the minds of any of the leading theological teachers, because they understood what was presented in these documents. They still knew how to attach a meaning to the words of the Bible. Has it any meaning whatsoever in discussing these documents about the creation, to speak in our present manner of days of creation twenty-four hours long? What is the meaning of a day? A day is what results from the mutual relationship between the rotating earth and the sun. We can only speak of days in our sense when we think of the relationship between the sun and the earth with its movement as it is at the present time. But we find in the Book of Genesis the first narration of any such mutual relationship between sun and earth in connection with the fourth period, the fourth “day” of creation. Therefore “days” in our sense could not possibly have had their beginning prior to the fourth day of the history of creation. Before that time it would have been foolish to imagine days as we have them now. Since only on the fourth “day” conditions arose which made day and night possible, one cannot speak of days in the present sense before that. Then came a time when men no longer recognized the spiritual significance of the words day and night, when they were of the opinion that the only kind of time possible was what they knew in connection with physical days. So to the materialistically minded man and even to the theologian, a day of creation also meant a day like our present day, because they knew of no other.

The older theologians spoke differently about these things. Such an one would have said, first and foremost, that nothing non-essential was to be found in important passages in the old religious documents. To illustrate this, let us consider one special passage. Let us take the twenty-first verse of the second chapter of the First Book of Moses. There we read: “Then the Lord God caused a deep sleep to fall upon the human creature, and he slept.” The earlier commentators laid very special importance upon this passage. Those who have understood a little of the evolution of the spiritual forces and capacities of mankind know that there are different states of consciousness, that what we call sleep in the average man is only a transitory state which in the future will develop into one in which the human being, independent of the body, will perceive the spiritual world. (This is today already the case with the initiates.) Therefore the commentators said: God permitted Adam to fall into a deep sleep and then he could perceive what he could not otherwise perceive with the physical sense-organs. This means a clairvoyant sleep—and what is related here is the experience of a higher state of consciousness. So Adam fell into a deep sleep. This was an old interpretation and it was said that a religious document would not have spoken of God's permitting a deep sleep to fall upon the human being if, at an earlier time, he had already gone through such an experience. We are thereby shown that this is the first sleep and that before this time the human being was in states of consciousness in which he was still able constantly to perceive spiritual things. This is what was related to the people.

Today it is our purpose to show that there were, at one time, wholly spiritual interpretations of Biblical documents and that when the materialistic tendency arose, it read into the Bible what is now objected to by liberal-minded people. The materialistically inclined mind first created what it then itself later opposed. So you see how in fact the materialistic tendency in mankind arose and how, because of it, the real, true understanding of religious documents has been lost. If Spiritual Science performs its task and points out what mysteries lie hidden behind physical life, then it will be seen that these very mysteries have been described in the religious documents themselves. The outer trivial materialism which is today considered so dangerous, is only the last phase of the materialism I have described to you. The Bible was first materialistically interpreted. Had this never been done, a Haeckel would never have interpreted nature materialistically in an outer physical science. What was sown as a seed in the realm of religion in the 14th and 15th centuries came to fruition in the 19th in natural science. This brought with it the impossibility of reaching any understanding of the Gospel of St. John except by penetrating into its spiritual foundations. If it is not understood, it will certainly be underrated. Because those who no longer understood it were sickened by a materialistic mode of thought, it appeared to them in the light described above.

A very simple comparison will explain how this Gospel differs from the other three. Let us imagine a mountain and on the mountain and mountain slopes at certain levels, four men are standing and these men—let us say three of them—sketch what they see below. Each of them will make a different sketch according to the position at which he stands, but of course each one of the three pictures is true from its own standpoint. The fourth man, who stands above on the very summit and sketches what is below, will perceive and draw yet another view. Thus it is with the point of view of the three evangelists, the synoptists—Matthew, Mark and Luke—in contrast to that of the evangelist John, who merely describes the facts from another standpoint. And to what lengths have learned interpreters not gone in order to make the Gospel of St. John comprehensible! Often one must really marvel at exact researchers' explanations of what would so easily be seen through were our age not one of the greatest possible belief in authority. Belief in an infallible science has today reached its highest point.

Thus the very prologue to this Gospel becomes something very difficult for the theologians imbued with materialism. The teaching about the Logos, or the Word, has caused great difficulties, for they say: We should have liked so much to have everything plain and simple and naive, then along comes the Gospel of St. John speaking of such lofty philosophical things, of the Logos, of Life, of Light! Philologists are always accustomed to ask about the origin of a thing. With the writings of recent times it is the same. Read what is written about Goethe's Faust. Everywhere you find pointed out the origin of this or that motive. Thus books hundreds of years old have been ferreted out in order to discover, for example, the origin of the word “Worm,” employed by Goethe. In the same way the question is also asked, where did the Evangelist John get the idea of the “Logos?” The other Evangelists who spoke to the simple, plain human understanding did not express themselves in such a personal way. It was said further that the author of this Gospel was a man of Greek education, and then it was pointed out that in Philo of Alexandria, the Greeks have a writer who also speaks of the “Logos.” So it was thought that in cultured Grecian circles one spoke of the Logos when wishing to speak of something exalted, and that it was from this source that St. John derived this word. This again was considered as a proof that the writer of the Gospel of St. John did not rely upon the same traditions as the writers of the other Gospels, but that influenced by Greek culture, he re-coined the facts in accordance with it. Thus, it is alleged, the very first words of the Gospel, “In the beginning was the Word, and the Word was with God and the Word was a God” show that the Logos-idea of Philo had entered into the spirit of the writer of this Gospel and had influenced his form of presentation.

The attention of such people should be called to the very first words of the Gospel of St. Luke:—“Forasmuch as many have undertaken to speak of those events which have thus happened amongst us, even as they have been transmitted unto us by those who from the beginning were eye-witnesses and ministers of the Word (Logos), it seemed well to me also, having examined with diligence all things as they were from the beginning, to relate them unto thee, most excellent Theophilus.”

Here at the very beginning we read that what he is about to relate is what had been transmitted by those who have been eye-witnesses and ministers of the “Word.” It is extraordinary that St. John should have received this from his Greek culture and that St. Luke, who according to this view belonged to the simple folk, also speaks of the “Logos” without this culture. Such things should call the attention of even believers in authority to the fact that arguments which lead to such conclusions are really not exact ones, but only prejudices; (it is the materialistic spectacles that have brought out this idea of the Gospel of St. John). They should call attention also to the fact that the St. John document should be placed alongside the other Gospels in the manner just characterized, because in the Gospel of St. Luke the Logos is also spoken of. What was said by those who were eye-witnesses and ministers of the Logos shows that in olden times the Logos was spoken of as something which the people knew about and with which they were familiar. And this we must particularly hold in mind in order that we may penetrate more deeply into the first paradigmatic verses of the Gospel of St. John. What was a writer speaking about, if at that time he used the word “Logos” or “Word” in our sense? What could he have meant?

You will not come to this ancient conception of the “Logos” through theoretical interpretations and abstract intellectual discussions, but you must enter in spirit into the entire feeling-life of all those who have spoken in this way about the “Logos.” These people also observed the things about them; but it is not sufficient that we simply observe what is in our environment, the important thing is that the feelings of our hearts and souls should also participate in what we observe. We should consider a thing of greater or less importance according to what we are able to discern in it. We all observe the kingdoms of nature about us, the minerals, plants, animals and man. We call the human kingdom the most perfect creation, the mineral the most imperfect. Within the respective kingdoms of nature we differentiate again beings of higher and lower grades. Men have experienced this quite differently in different ages. Those who spoke from the standpoint of the Gospel of St. John found one thing above all else to be of very great importance. They looked down upon the lower animal kingdom and let their glance sweep up as far as man and in this evolutionary sweep they traced something very definite. They said: There is one quality which shows most profoundly the superiority of the higher beings over the lower. This is the capacity to utter aloud in words what exists within the soul, to communicate thoughts to the surrounding world by means of words. Behold the lower animals! They are mute, they do not express their pain and pleasure. They squeak or make other sounds, but it is the outer scraping and rubbing of the physical organs which produce these sounds, as in the case of the lobster. The higher we go in evolution, the more do we see the capacity developed for expressing the inner feelings in sound and communicating in tones the experiences of the soul. Therefore, they said, the human being stands thus high above other creatures, because not only can he express his pleasure and pain in words, but because he is able to put into words what rises above the personal, that is to say, the spiritual, the impersonal, and to express this by means of thoughts.

And there were among the followers of the Logos-doctrine those who said that there existed a period prior to the time when man had developed his present form, a form in which it is now possible for him to express in words the most intimate experiences of his soul. It has taken a long time for our earth to evolve to its present form. (We shall hear later how this earth came into existence.) But if we examine the earlier states of the earth, we do not yet find mankind in its present shape, nor do we find any creature which could utter aloud what it was experiencing inwardly. Our world began with mute creatures and only by degrees did beings appear upon this dwelling place of ours who could express aloud their innermost experiences through having acquired a command of language.

The followers of St. John said further: What appears last in the human being existed in the world in the very earliest times. We fancy that the human being in his present form did not exist in the earlier conditions of the earth. But in an imperfect, mute form he was there and little by little he evolved into a being endowed with the Logos or the Word. This became possible through the fact that what appears within him later as the creative principle was there from the very beginning, in a higher reality. What struggled forth out of the soul was in the beginning the divine creative principle. The Word, which sounds forth from the soul, the Logos, was there in the beginning and so guided evolution that at last a being came into existence, in whom it also could manifest. What finally appears in time and space was already there in spirit from the beginning.

In order that this may be quite clear, let us make the following analogy. I have here a flower before me. This corolla, these petals, what were they a short time ago? A little seed. And in the seed, this white flower existed in potentiality. Were it not there potentially, this flower could not have come into existence. And whence comes the seed? It springs again from just such a flower. The blossom precedes the seed or fruit and again in like manner, the seed, from which this blossom has sprung, has been evolved out of a similar plant.

Thus these followers of the Logos-doctrine observed the human being and said: If we go back in evolution, we find him in earlier conditions still mute, still incapable of speech. But just as the seed came from the blossom, so likewise the mute human-seed in the beginning had its origin in a God endowed with the power of uttering the “Word.” The lily-of-the-valley produces the seed and the seed again the lily-of-the-valley; in like manner the divine creative Word created the mute human seed—and when this primeval creative Word had glided into the human seed, in order to spring up again within it, it sounded forth in words. When we go back in human evolution we meet an imperfect human being and the significance of evolution is, that finally the Logos or Word which discloses the depths of the human soul may appear as its flower. In the beginning this mute human being appears as seed of the Logos-endowed human being, but, on the other hand, has sprung from the Logos-endowed God. The human being has sprung from a mute human creature, not gifted with speech, but: In the beginning was the Logos, the Word.

Thus those who understand the Logos-doctrine in its earlier significance press forward to the divine creative Word which is the beginning of existence and to which the writer of the Gospel of St. John refers. Let us hear what he says in the very first words:—“In the beginning was the Word and the Word was with God and the Word was a God.”

They will ask where is the “Word” today? The Word is also here today and the Word is with men and the Word has become man! Thus the writer of the Gospel of St. John forges a link between man and God and indeed we find sounding forth in the beginning of this Gospel a doctrine easy for every human heart to understand.

In this introductory lecture today, I wished to picture to you in simple words—but more from the standpoint of feeling and of inward sensing—how originally a believer in the doctrine of the Logos interpreted these words of the Gospel of St. John. And after having entered into the soul-mood which existed when these words were first heard, we shall be that much better able to penetrate into the deep meaning which lies at the foundation of this Gospel.

Further, we shall see that what we call Spiritual Science is in fact a restitution of the Gospel of St. John and that it puts us in the position of being able thoroughly to understand it.

• 1. The reader will please remember that he is reading a lecture, something given by the spoken word, hence very different from the written word. The lecturer was speaking to students and had often to repeat. He was moreover never able to correct the stenogram. Ed.

The first words of the Gospel of St. John touch, in fact, upon the deepest mysteries of the world. This can be seen when we allow the truths of Spiritual Science which lie at their very foundation to pass before our souls. And we must dip deeply into spiritual knowledge, if these first words of this Gospel are to appear to us in the right light. We must recall to memory much that is well known to those of you who for a long time have been occupying yourselves with the Anthroposophical world conception. But today we shall need to expand certain elementary truths of this conception by penetrating further into various significant cosmic mysteries. We need but briefly call to mind how the human being appears to us between the time of waking in the morning and the evening, when he again sinks into sleep. We know that he is composed of a physical body, an ether or life body, an astral body, and an ego. These four members of the human being, however, are in close relationship only during the waking state. It is quite necessary that we remember that during the night, while sleeping, the human creature is, in reality, entirely different from the same creature during the day, during waking day consciousness, for then his four members are assembled in a very different manner. When he sleeps, the physical and ether bodies lie in bed. The astral body and ego, in a certain sense, are loosened from their connections with the physical and ether bodies and are in fact outside of them—we must understand the word outside in a spiritual, not in a purely spatial sense. Therefore during the night the human being is a creature consisting of two parts, one that remains lying in bed and another part which separates from the physical and ether bodies. Now we must first of all clearly understand that if, during the night, from the moment of going to sleep to the moment of waking again in the morning, the physical and ether bodies lying in bed were completely abandoned by what fills them throughout the day—that is, the astral body and ego—they could not then exist at all by themselves.

Here at this point we must enter a little more deeply into the cosmic mysteries. When we have the human physical body here before us, we should clearly understand that behind what we can see with the eyes and touch with our hands there is a long evolutionary process. It has passed through this process of evolution in the course of the entire development of our earthly planet. To those of you who have concerned yourselves a little with this subject, it is already well known that our earth has passed through previous states of existence and just as the human being has gone from one incarnation to another or, in other words, has passed through repeated earth lives, so too has the earth passed through other life-states before it reached the condition in which we find it today. There are previous incarnations of a planet just as there are previous incarnations of a human being. Everything in the great world and in the small world is subject to the law of repeated incarnations, and before the earth finally became this earth of ours it had passed through a condition of being which we call the “Ancient Moon,” ¹ so called because the present moon contains a portion of that ancient planet. So when we speak of the “Ancient Moon,” we do not at all mean the present moon, but a planet similar to the present earth in its earliest stages. Nov, just as there is a period between one incarnation and a new birth in the case of human beings, so also is there a period between the incarnation of this planet of ours which we call the Earth, and that one we designate as the Ancient Moon, and the same is true of that life-condition which we call the “Sun.” A state which we call the “Sun” preceded the Moon-state of our planet and again this Sun-state was preceded by a “Saturn” life-condition. Thus we can look back on three earlier incarnations of our planet but not as it is today.

Our physical human body received its very first rudiments upon the ancient Saturn. Upon that ancient planet the very first germ of a physical body was at that time created, but, of course, one very different from the human body of the present. Besides the physical body, nothing that is a part of the human being of today was present on ancient Saturn. Only when Saturn was transformed into the Sun, that is to say, during the second incarnation of our Earth-planet, was the ether body added to the physical body, penetrating and impregnating it. And what was the result? The physical human body underwent a transformation, acquired another form and attained a very different state of existence. During the Sun incarnation of our Earth, the physical body stood at a second stage of its development. But how did it reach this second stage? By becoming an inwardly living body on the Sun, while on Saturn it was still machine-like and automatic. The ether body, which had slipped in, transformed the physical body. Then on the Moon, the astral body slipped into this union of physical and ether bodies. Thus the physical body was again transformed a third time and the ether body a second time. At last upon the Earth, the ego was added to the physical, ether and astral bodies and having now entered into this threefold union, the ego transformed this physical body again, so that at last it became the complicated structure which it is today. Therefore, what you have before you now as the human physical body is a many times transformed entity, and just because it has passed through four stages of evolution it has its present complicated appearance.

If we say, when speaking of our present physical body, that it is composed of the same physical and chemical substances and forces to be found in the minerals out in the cosmos, it must, nevertheless, be quite clear to us that there is an enormous difference between this physical human body and the mineral. Speaking in very elementary terms, we emphasize the difference between the physical human body and the physical body of a mineral—for example, of a rock crystal—when we say that the rock crystal retains its form unless shattered from without. The human physical body, on the contrary, cannot of itself retain its form. It has its form only because and as long as there are within it an ether body, an astral body, and an ego. The moment the ether body, the astral body, and the ego are separated from it, it becomes something quite different from what it is between birth and death; it follows the laws of the physical and chemical substances and forces and decays, while on the other hand the physical body of the mineral remains unchanged.

Something similar is the case with the ether body. Immediately after death the ether and astral bodies and the ego separate from the physical body; then after a time the ether body also leaves this union of astral body and ego and resolves itself into the cosmic ether, just as the physical body disintegrates and goes back into the earth kingdom. There remains behind only that extract of the ether body of which we have often spoken. This remains united with the human being. Therefore we may say that the physical human body is in a certain sense of the same nature as the mineral kingdom about us, nevertheless, we must keep in mind the great difference which exists between the mineral kingdom and the physical human body.

One might say:—Indeed, but you have just stated that on Saturn our physical body was not yet permeated by an ether body, an astral body and an ego, for they were only added on the Sun, Moon and Earth. Therefore at that time, in fact—one might say—the physical body had the character of a mineral. That is true, but we have mentioned three metamorphoses of this physical body that one after the other have succeeded that early life-state of the Saturn period. Even the present mineral, which you have before you as a dead mineral, cannot possibly exist with only a physical body. Let us make it very clear that what has been said and must be repeated is true, that as far as the physical world is concerned, the mineral has only a physical body. Here in the physical world the mineral has only a physical body—however, that is not literally true. Just as the physical human body, standing before us, has within it its etheric and astral bodies and its ego which belong to it, so too has the mineral not only a physical body, but also an ether and an astral body, and an ego, however, these higher members of its being are to be found only in higher realms. The mineral has an ether body, but it is to be found in the so-called astral world; it has also an astral body, but it is in the so-called devachanic or heaven-world, and it has an ego, but this exists in a still higher spiritual world. Thus the physical human body differs from the physical body of a mineral in having here in this physical world, in a waking state, its ether and astral bodies and ego within it, while the mineral has not. We know that besides our world there are still other worlds. The world which we ordinarily perceive with our physical senses is permeated by the astral world and this again by the devachanic world which consists of an inferior and a superior region.

In comparison with the mineral, the human being is an especially favored creature, because during waking-consciousness he has his other three members within him. The mineral does not contain these members within itself, so we must think of it as not existing wholly upon the physical plane. Think of a human finger-nail. You will concede that nowhere outside in Nature can you find this finger-nail existing as an independent entity, for if it is to grow, it presupposes the rest of the human organism—it cannot exist without this. Now imagine a tiny creature with eyes that can see only your finger-nail, but has no capacity to see the rest of your organism. Such a tiny creature would look out into the rest of space, but would see nothing besides your finger-nail. Thus the minerals on the physical plane are like the finger-nail and you only perceive them in their entirety when you rise into higher realms. There they have their ether and astral bodies and egos and here only their physical member. All this we must hold firmly in mind in order that it may be quite clear that in a higher reality there can be no entity that does not possess some kind of ether and astral body and ego. A purely physical being can have no existence; to exist at all it must have an ether and an astral body, and an ego.

However, in all that has been said today there is in fact a certain contradiction. We have stated that the human being, in the night while asleep, is entirely different from the creature we see during the day when he is awake. By day he is quite comprehensible to us; we have him there before us as a four-fold being. But now let us approach him in sleep and observe his physical nature. Here we have the physical body and the ether body lying in bed—the astral body and ego outside. Thus arises the contradictory condition of having before us a being deserted by its astral body and ego. The stone does not sleep. Its ether and astral bodies and ego do not penetrate it, but remain constantly in the same relationship with it. With the human being, on the contrary, the astral body and ego depart each night and he does not concern himself about his physical and ether bodies, but leaves them to themselves. This fact is not always fully considered. Every night the human being, in his truly spiritual part, takes leave of his physical and ether bodies which he himself deserts. However, these bodies would not be able to exist by themselves, because no physical body, and for that matter no ether body, can exist by itself. Even the stone must be permeated by its higher members. Therefore you can easily comprehend that it is wholly impossible for your physical body and ether body to remain in bed at night without an astral body and ego. What occurs then during the night? Your own astral body and ego are indeed not within the physical and ether bodies, but present in their place there is another ego and another astral body. At this point, occultism calls your attention to a divine-spiritual existence and to higher spiritual powers. During the night, while your own ego and astral body are outside your physical and ether bodies, the astral body and ego of higher, divine-spiritual powers are actually active within them. And the reason for this is the following:

When we consider the whole of human evolution from the Saturn stage through the Sun and Moon periods as far as the Earth, we might indeed say that upon Saturn only the physical human body existed, that there was no human ether body, no human astral body and no human ego within this physical body. But this physical body, at that time, could have no more existed by itself than the stone today can exist by itself. The physical body of that time could only exist because it was permeated by the ether and astral bodies and the ego of divine-spiritual beings which dwelt within it, and they still dwell there today. Then on the Sun, when our own ether body entered into this physical body, the smaller human ether body amalgamated, as it were, with the earlier ether body of divine-spiritual powers. Even upon Saturn the physical body was permeated by divine-spiritual beings.

If we have now understood this properly, we come to a deeper comprehension of the present human being and we are in a position to repeat and to understand better what has been taught in Esoteric Christianity from the beginning. This Esoteric Christianity has always been fostered alongside the outer Christian exoteric teaching. I have often pointed out that Paul, the great apostle of Christianity, used his powerful, fiery gift of eloquence to teach Christianity to the people, but that at the same time he founded an esoteric school, the director of which was Dionysius, the Areopagite, mentioned in the Acts of the Apostles. In this Christian Esoteric School at Athens which was directly founded by Paul himself, the purest Spiritual Science was taught. And now, having brought together the necessary material in the above observations, we shall be able to place before our souls what was taught there.

This school also taught that when we observe the human being standing before us in his waking state, we find him composed of physical body, ether body, astral body, and ego. It is of little importance that the names used were not exactly the same as those used today. Even at that time the stage of evolution at which humanity now stands was already predicated. This human being, consisting of these four members, has not always been as he now appears to us. If we wish to observe him composed of these four members only, then we must not observe him as he is today, but we must retrace our evolutionary steps back to the Lemurian period. It was at that time that the ego became united with the human being composed of physical, ether, and astral bodies. Thus one might truly say that then, in the real sense of the word, the human being consisted of physical, ether, and astral bodies, and ego.

But since that time every human being has passed through many incarnations. What then is the significance of this evolution by means of incarnations? It is that from incarnation to incarnation the ego works upon and transforms the three members of its being. It begins by first transforming its astral body. In the average man of today the astral body is not just as it was in the first earthly incarnation before the ego had worked upon it. In the first incarnation upon the earth the ego, working from within outwardly, transformed certain thoughts, feelings, and passions which originally had been given to men, and from incarnation to incarnation these were changed more and more through the activity of the ego. Thus it may be said that the human being has today not only the four members, physical, ether, and astral bodies, and ego, but through the activity of the ego within the astral body, he has now a member which is the actual creation of the ego itself. In each human being of today, the astral body is two-fold; it has one part that has been transformed by the ego, and another part not so transformed. This will continue and a time will come for every human being when his entire astral body will become a creation of his ego. It is the custom in oriental wisdom to call that part of the astral body, which has already been transformed by the ego, by the name of Manas; in English, Spirit-Self. Although the human being is still composed of his four members, we can now distinguish five parts: physical, ether, and astral bodies, and ego; and as fifth member, the transformed part of the astral body, Manas or Spirit-Self. Thus we may say that in every human being the astral body contains within it Manas or Spirit-Self, the work of the ego, the product of the activity of the ego.

The human being will continue to work upon himself. The Earth will pass through further incarnations and humanity will acquire by degrees the capacity—which today can be acquired by the initiate—of working also upon the ether body. It is true the average man today is already working upon his ether body and that part of it which is transformed into a product of the ego is called Budhi or Life-Spirit. He will finally reach the point where, by means of his ego, he will transform his physical body also. That part of the physical body which is transformed by the ego is called Atman or Spirit-Man.

Let us allow our glance to sweep to the far distant future after the Earth has passed through other planetary forms, other incarnations, after—as occultism describes it—it has gone through the Jupiter, Venus, and Vulcan states of existence. The human being will then stand upon a very much higher level, and will have transformed his entire astral body into Manas or Spirit-Self, his entire ether body into Budhi or Life-Spirit and his whole physical body into Atman or Spirit-Man.

Compare this human being as he will appear to us at the end of our earthly course with the same human creature as he appeared at its beginning. In the beginning there was only the physical body, and it was permeated by an ether and an astral body and an ego, but these belonged to divine higher beings who only dwelt within it. At the end of the Earth's evolutionary course, the human being will be entirely permeated by his ego. And this ego itself dwells within the astral body, when as Manas or Spirit-Self it permeates this astral body. The ego then permeates the ether body, which becomes impregnated by Budhi or Life-Spirit and the physical body becomes entirely transfused by Atman or Spirit-Man, also the product of the ego. What a tremendous difference between the creature at the beginning of this evolution and the same human being as he will be at the end of it! But by bringing this great difference clearly before our minds, what I purposely called a contradiction—the sleep state—then becomes comprehensible to us. The very form of the explanation in Esoteric Christianity makes it entirely intelligible to us. What then is this physical body that we shall have before us when the earth has reached the goal of its evolution? Will it be the present physical body? Not in any sense will it be the present physical body, but what the ego shall have made of it. This physical body, as well as the ether and astral bodies, will be wholly spirit-filled. But they were spirit-filled even before the human being transformed them into spirit through the activity of his ego. Even the stone, as we have said, is today permeated by the ether and astral bodies, and ego belonging to it, although they exist in higher spiritual realms.

Thus we see that Esoteric Christianity has good reason for stating that the human being cannot yet master what he today possesses as physical body, because he has not yet reached the end of his evolution when his ego will have worked down even into the physical body. He also cannot yet master the ether body. He will only be able to master that when the Earth has reached the Venus state. Thus he cannot yet master physical and ether bodies through his ego. Only when he has developed Budhi and Atman will he be able to do this. But a physical and ether body of this kind must be controlled in a spiritual way. What the human being himself will some day be able to give to the physical and ether bodies must already be present within them. Those spiritual parts which the ego will at some time give to the ether and physical bodies must be there even now. They were already within the physical body in the beginning when the human creature was in the Saturn Evolution; they were in him when he was on the Sun, and they have continued to remain within him ever since. Thus Esoteric Christianity speaks truly when it says: When the human being has reached the summit of his evolution, what is now already within the human physical body, the divine Atman, a divine spiritual being, will then become a part of it. Budhi also is already within the ether body, but it is the divine Life-Spirit. The human astral body consists, as we have said, of two parts, one of which has been mastered by the human being and another which has not. What, then, is present there within that part which he cannot yet control? It is the Spirit-Self, but a divine Spirit-Self. The real spiritual life of mankind is only present in that part of the astral body in which the ego has already been active since the first incarnation. Thus we have the human being before us.

Let us now look at him in his waking state. What shall we say? The physical body as it appears to us is only the exterior. Within, he is what may be called an atmic being. Interiorly, he is composed of and permeated by higher divine-spiritual beings. The same is true of the ether body. Exteriorly, it is what holds the physical body together; interiorly it is the divine Life-Spirit. And the astral body also is permeated by a divine being, the Spirit-Self. But out of this whole combination, the transformed portion of the astral body alone has been mastered by the ego.

Let us now observe the human being while he sleeps. Here this contradiction disappears at once. We approach him when he is in this state and observe that, as astral body and ego, he is outside the physical body. He calmly abandons it and the ether body every night. Were he to leave the physical body without its being cared for by a divine-spiritual being, he would find it again, but in a shattered condition. A divine-spiritual physical and a divine-spiritual ether are present within the physical and ether bodies and they remain there while these bodies are lying in bed, with the astral body and ego outside. The physical body and ether body are permeated by beings of an atmic and budhic nature.

Now, look back to the beginning of our earthly evolution when nothing in the human being had yet been mastered by the ego. Before his first incarnation the ego was not yet united with the three other members, the physical, ether, and astral bodies. These last came over from the Moon, but the ego did not enter them until the Earth period. On the other hand, a divine Ego was present within them. They would not have been able to exist had not this divine Ego completely permeated them. The astral body was permeated by a divine Spirit-Self, the ether body by a divine Life-Spirit and the physical body by a divine Atman or Spirit-Man.

Let us look back still further to the Moon, Sun, and Saturn evolutions. Upon Saturn, the divine Life-Spirit—which still in the night dwells within the human being lying in bed—had the power to form the human body, as a matter of fact the physical body, into something like a mineral. During the Sun stage, this Life-Spirit transformed the physical body into something of the nature of a plant and on the Moon it was able to form this body into something that experiences pleasure and pain, but which could not yet say “I” to itself. The physical body passed through these lowest stages.

Now, let us proceed to the real Earth incarnation. Here, by experiencing a further transformation, the physical human body became still more perfected than previously. What had it previously been unable to do? What was yet quite foreign to it? What had the divine Spirit kept within itself? What had it not yet entrusted to the human body? It was the power to express in sound the inner life of the soul. On the Moon, this human body, then at the animal stage, was mute. The capacity to permit the soul-life to express itself outwardly in sounds was still with the Divine. It was not yet entrusted to the body's own being. Although there are also animal creatures today able to utter cries, such sounds are, however, something very different from the human vocal sounds. These animals still exist under quite different conditions from the human creature,—they make sounds, it is true, but it is the Divine within them sounding forth. The power to express the inner feelings of the soul in words was only bestowed upon men here upon the Earth. Before this, they were mute; thus this capacity for speech came with life upon the earth.

Let us consider now for a moment as a whole what we have today brought before our souls. The power of speech, namely the Word, was originally with the Divine, and the whole of evolution was so directed that the Godhead first created, as pre-requisite, a physical apparatus which only later acquired the power to allow this Word to sound forth out of itself. Everything was thus guided and directed. Like the flower within its seed, the tone-uttering human being, endowed with the Word or Logos, existed already in germ upon Saturn. Sound was concealed within this germ and developed out of it just as the whole plant grows out of the seed in which it has been hidden.

Let us look back upon the physical human body as it existed upon Saturn and ask ourselves:—Whence came this physical human body? What was its primal source? What did it need to carry it through the whole of evolution?—It came from the Logos or the Word. For even as early as the Saturn period this physical human body was directed in such a way that it later became capable of speech, became a witness of the Logos. That you are formed as you are today, that this human body has its present shape, rests upon the fact that the “Word” lies at the very foundation of the whole plan of our creation. The whole human body has been constructed upon the Word and from the very beginning it was so endowed that at last the Word was able to spring forth from it. When, therefore, the esoteric Christian, looking at this physical human body, asked: What is its original prototype and what is its image? the answer was: This physical human body has its origin in the Word or Logos. This Word or Logos was active from the beginning within the physical human body—and it is still active there today when the physical body lies in bed deserted by the ego. During that time, the divine Logos is active within the members thus forsaken by the human soul. If we ask: What was the very first beginning of the physical body? then the answer is:—The Logos or the Word.

We shall now follow evolution still further. Saturn passed over into the Sun Period; and then to the human physical body, the life or ether body was added. But what must have entered in order that such a step forward could be made? While on Saturn, the physical body was a kind of machine, a sort of automaton, wholly permeated and maintained, however, by the Logos; on the Sun, the life body was added within which the divine Life-Spirit was active. During the Saturn Period, the human body was an expression of the Logos; then Saturn disappeared, and this human body was reborn upon the Sun. To the physical body was added the life body, permeated by the Life-Spirit. The Logos became Life upon the Sun, while advancing the human creature to a higher stage. The Logos became Life upon the Sun!

Let us now continue further. Upon the Moon, the astral body was added to this human creature. What is the astral body? It appears to the clairvoyant consciousness, even today, like an aura surrounding the human being. It is a body of light, only it cannot be seen in the present state of consciousness. But when seen with clairvoyant vision, it appears as Light, spiritual Light. Our physical light is only transformed spiritual Light and the physical sunlight is the embodiment of the divine-spiritual auric, cosmic Light which is its source. In the present world there is a light streaming down upon us from the sun. But there is yet another light which streams forth out of our own inner radiance. Upon the Moon, the human astral body still shone for the beings in its environment. Thus upon the Moon, the human astral body was united with the physical and ether bodies.

Let us now observe the progress of evolution as a whole. Upon Saturn, we have the physical body as the expression of the Logos; upon the Sun, the ether body is added as an expression of the Life-Spirit. The Logos becomes Life. Upon the Moon, the light-body is added: Life becomes Light! Here we have the story of the evolution of the human body. When the human being began life upon the Earth, he was a creation of the divine-spiritual powers. At that time he existed because within his physical, ether, and astral bodies the Logos was living, the Logos which was Life and which became Light. What now occurred upon the Earth? In the human being and for the human being the ego now entered, and because of this, he was now able not only to live in Light and in Life, but also became capable of observing everything externally, capable of confronting the Logos, Life, and Light. Therefore everything became material to him and he acquired a physical material existence.

Now that we have developed our train of thought thus far, we have approximately reached the point where we shall begin our next lecture, when we shall show how the human creature, born out of the Godhead, has developed into the present ego-being. For we see that prior to this present ego-being, there existed a divine pre-human creature. All that part which has been mastered by the ego is each night torn away from the physical and ether bodies, but the part which from the beginning has always been there within him remains and watches over these bodies when unconcerned, the soul faithlessly deserts them. This original divine-spiritual being remains firmly implanted there.

All that we have been trying to present in the language of Esoteric Christianity, deep mysteries of existence familiar to those who were “servants of the Logos in the earliest times,” all this is presented unequivocally in sublime, clear-cut verses in the Gospel of St. John. One must, however, translate these first words in the right way, in conformity with their meaning. Properly translated, these words give the actual facts which have just been presented. Let us bring these facts again before our souls, in order that we may fully comprehend their value.

In the beginning was the Logos which was the archetype of the physical human body, the foundation of all things. All animals, plants and minerals appeared later, for the human creature alone was present upon Saturn. In the Sun Period, the animal kingdom was added, in the Moon Period, the plant kingdom and upon the Earth the mineral kingdom appeared. Upon the Sun, the Logos became Life and upon the Moon, it became Light; then when the human creature became endowed with an ego, the Logos as Light confronted him. But he had to learn to know the nature of the Logos and learn in what form It eventually would make its appearance. First there was the Logos which became Life, then Light, and this Light lives in the astral body. Into the human inner being, into the darkness, into the ignorance, the Light shone. And the meaning of life upon Earth is this:—That men should overcome this darkness of the soul, in order that they may recognize the Light of the Logos.

The first words of the Gospel of St. John are incisive, although, perhaps, very difficult to understand, as many may say. But should the most profound mysteries of the world be expressed in trivial language? Is it not a strange point of view, a real insult to what is Holy when one says, for example, that in order to understand a watch one must penetrate deeply into the nature of the thing with the understanding, but for a comprehension of the Divine in the world, the simple, plain, naive human intelligence should suffice? It is a very bad thing for present humanity that it has reached the point of saying, when reference is made to the profoundness of religious documents: 0! why all these complicated explanations? It should all be plain and simple. However, only those who have the good intention and good will to plunge down into the great cosmic facts can penetrate into the deep meaning of such words as those at the very beginning of the most profound of the gospels, this Gospel of St. John, words that are in fact a paraphrase of Spiritual Science.

Let us now translate the introductory words of this Gospel:

In the beginning was the Word and the Word was with God and the Word was a God (or divine). This was in the beginning with God. Through the same all things were made and save through this Word, nothing was made. In It was Life, and Life became the Light of men. And the Light shone into the darkness, but the darkness comprehended it not.

How the darkness, little by little, comes to an understanding of the Light is recounted later on in the Gospels.

• 1. The words Saturn, Sun, Moon, Earth, Jupiter, Venus, and Vulcan when spelt with an initial capital refer to the great cosmic evolutionary periods called “man-bearing periods.” The words earth, moon, and sun, spelt with small letters refer to the planets of our present solar system. Ed.

Yesterday we saw what profound contents are concealed within the first words of the Gospel of St. John and we shall now be able to summarize our observations by saying that the writer of this Gospel pointed to the creation of a pre-humanity in the far distant past and indicated that, according to Esoteric Christianity, everything leads back to the Word or the Logos. The Logos was already a creating power even in the ancient Saturn Period; it then became Life while our Earth was passing through its existence as the Sun, and it became Light while the Earth was passing through the ancient Moon state. Under the influence of divine spiritual forces and powers, in the course of the three planetary states of evolution, the human creature reached the point in his development at which he became penetrated by the human ego, the Earth having now developed into our present planet. Thus we may say that a creature, like a kind of seed, came over to the Earth from the ancient Moon, consisting of a physical body, derived from the divine, primal Word; an ether or life body having its source in divine Life; and an astral body issuing from divine Light. Within this creature's inmost being, during life upon the Earth, the light of the ego itself was now enkindled and this three-fold bodily nature, physical, etheric and astral, became capable of saying to itself “I AM.” Thus, in a certain sense, we may call the Earth evolution, the evolution of the “I AM,” the evolution of the self-consciousness of the human race. This “I AM,” this capacity for full self-consciousness, developed slowly and gradually in the course of the evolution of Earth humanity. We must clearly understand how this evolution of Earth humanity proceeded, how slowly and gradually the ego, that is to say, full self-consciousness, made its appearance within it.

There was a stage of our earthly evolution which we call the ancient Lemurian period. It is the earliest period of our life upon the Earth in which men appeared in the form they, in general, possess today. Then, for the first time, what we may call the incarnation of the ego, the true inner being of man, took place within the three bodies, the astral, ether and physical bodies. After that came the Atlantean period when humanity dwelt for the most part upon the ancient continent of Atlantis, a region forming today the bed of the Atlantic Ocean, and which sank beneath the waters through the great Atlantean flood, remembrance of which has been preserved in the deluge-sagas of nearly all peoples. In harmony with their inner natures, men have passed through successive incarnations during the post-Atlantean period right up to our present day. As has been stated, it was in fact during the Lemurian period that our souls were incarnated for the first time in a three-fold entity, consisting of physical body, ether body and astral body, as we have learned to know them. What preceded this will be left for a later consideration. Thus we must go far back into the past if we wish to consider the course of evolution, for the human being evolved very slowly and gradually to his present condition of existence.

From the standpoint of Spiritual Science what does occultism call our “present existence?” It calls it a state of consciousness which the present day human being possesses from the morning when he awakens until the evening when he falls asleep. During that time, by means of his outer physical senses, he sees the objects about him. From the evening when he falls asleep, until the morning when he awakens, he does not see the objects about him. Why is this so? We know that it is because during the day, under present evolutionary conditions, the real inner human being, namely, the ego and astral body, are within the physical and ether bodies upon the physical plane; in other words, they are in the physical world. Thus the astral body and the ego can make use of the physical organs for hearing and seeing in the physical world, for observing physical things. From the evening when we fall asleep, until the morning when we awaken, the ego and astral body are out of the physical world on the astral plane. There they are detached from the physical eyes and ears and therefore are not able to observe what is about them.

The alternating state of waking by day and sleeping by night developed slowly and gradually. This was not yet the case in the ancient Lemurian period when the human being for the first time passed through a physical incarnation. At that time the ego and astral body were only for a very brief portion of the day within the physical body, by no means as long a period as now. Therefore, because the human being was outside of his physical body for a longer time and entered it only for a brief period in a waking state, life during the Lemurian period was very different from life as we experience it. Our state of unconsciousness during the night, when we are not merely in the act of dreaming, is a state that has developed slowly and gradually. Day and night consciousness were very differently apportioned during the Lemurian period. At that time everyone still possessed a dull clairvoyant consciousness, and during the night, when they were out of the physical body and in the spirit world, they perceived this spirit world around them, although not so clearly as we of the present see the physical objects about us during the day. We should not simply compare this perceiving in the spiritual world with the present dreaming. The present dream-state is only like a last stunted remnant of this ancient clairvoyance. However, the same images were perceived at that time as are perceived today in dreams, but they had a very real meaning. Let us be quite clear about the meaning of these images.

In ancient times, the human being, living a very brief portion of the twenty-four hours in waking-consciousness (a much shorter time than we today), saw the external, physical objects very dimly as though wrapped in a mist. The capacity to see physical objects as we do today developed very slowly. At that time he saw the first indication of a physical body enveloped in a mist just as we can see the lamps surrounded by a mist, by a kind of light-aura, when we walk through the streets on a misty evening. This, however, is only an illusion. But that is the way mankind at first saw physical bodies emerging about him, and when he slept he did not sink into unconsciousness, but during his sleep-consciousness, images emerged, pictures in colour and form. At that time there was around him a world, in comparison with which, the most vivid dream-world of today is only a weak, dim echo. These images signified something psychic and spiritual in his environment. At that time, in the beginning of his earthly course, when during his night wanderings he approached a creature harmful to him, he did not see it as we would now see it—for example, he did not see the lion approaching him as a lion's form—but he saw emerging an image of colour and form and instinctively it told him that here was something harmful to him, something that would devour him, something he must avoid. These were true images of something psycho-spiritual occurring about him. All that belonged to the soul and spirit was seen in the night, and evolution proceeded in such a way that slowly and gradually the human being immersed himself in his physical body for a longer and longer time. Ever shorter grew the night, longer and longer lasted the day, and the more he lived within his physical body, the more the nightly clairvoyant images disappeared and the more did the present waking-consciousness emerge.

However, we must not forget that a truly genuine self-consciousness, such as should be acquired during life upon the earth, can only be attained by submersion in a physical body. Prior to this, the human being did not feel himself as an independent entity, but as a part of divine spiritual beings from whom he was descended. Still possessing a dull clairvoyance, he felt himself a part of a divine spiritual consciousness, part of a divine ego, just as the hand feels itself a part of the physical organism. He could not have said of himself “I AM,” but would have said “God is”—and “I in Him.”

As we shall see more and more, a very special mission was reserved for the Earth, which had, during its evolution, passed through three earlier stages, Saturn, Sun and Moon. Do not imagine that the different planetary life-conditions can be considered as existing alongside of one another, one planet exactly equivalent to the other. Divine creation is not simply a repetition of something already existing. Each planetary existence had a very definite mission. The mission of our Earth is the cultivation of the principle of love to its highest degree by those beings who are evolving upon it. When the Earth has reached the end of its evolution, love should permeate it through and through. Let us understand clearly what is meant by the expression: The Earth is the planetary life-condition for the evolution of love.

In Spiritual Science we say that the ancient Moon preceded the Earth. This ancient Moon, as planetary stage of evolution, had also a mission. It did not yet have the task of developing love, but it was the planet or the cosmos of wisdom. Before it reached our earthly condition, our planet passed through the stage of wisdom. A simple and one might say logical observation will illustrate this to you. Just look about you at all the creatures of nature. If you do not observe them merely with your understanding but with the forces of your heart and soul, then you will find wisdom everywhere stamped upon nature. The wisdom of which we are here speaking, is a kind of spiritual substance lying at the foundation of all things. Observe anything you wish in nature, and you will find it there. Take, for example, a piece of the thigh-bone and you will see that it is not composed of a solid mass, but it is a fine interweaving of supports which are arranged into a marvelous structure. And if we seek to discover the law upon which this bone is constructed, we find that it follows the law which develops the greatest strength with the least expenditure of material in order to be able to support the upper part of the human body. Our engineering art is not yet so far advanced that it can build such a highly artistic structure as the all over-ruling wisdom has fashioned. Mankind will not possess such wisdom until later in its evolution. Divine wisdom pervades the whole of nature; human wisdom will only gradually reach this height. In the course of time human wisdom will inwardly acquire what divine wisdom has secreted within the Earth. Just as wisdom was prepared upon the Moon, that it might be found everywhere on the Earth, so is love now being prepared here in this Earth evolution. If you were able to look back upon the ancient Moon with clairvoyant vision, you would see that wisdom was not to be found everywhere at that time. You would find many things still lacking in wisdom. Only gradually throughout the whole of the Moon evolution was wisdom stamped upon the outer world. When the Moon had fully completed its evolution, everything was then pervaded by a wisdom which was to be found everywhere. Inner wisdom first appeared upon the Earth with the human being, with the ego. This inner human wisdom had to be developed by degrees.

Just as wisdom was evolved upon the Moon, in order that it might now be found in all things, so in like manner is love evolving. Love came into existence first in its lowest, its most sensuous form, during the Lemurian period, but during the course of life upon the earth, it will become ever more and more spiritualized, until at last, when the earth has reached the end of its evolution, the whole of existence will have become pervaded with love, as today it is pervaded with wisdom, and this will be accomplished through the activity of human beings if they but fulfil their task.

The Earth will then pass over to a future planetary condition which is called Jupiter. The beings who will wander about upon Jupiter, just as human beings move about upon the earth, will find love exhaling from all creatures, the love which they themselves, as human beings, will have placed there during their life upon the earth. They will find love in everything just as we today find wisdom everywhere. Then human beings will develop love out of their own inner selves in the same way that they are now little by little evolving wisdom. The great cosmic love that here upon the Earth is beginning its existence will then permeate all things. The materialistic mind does not believe in a cosmic wisdom, only in a human wisdom. If men would consider the course of evolution with unprejudiced minds, they would be able to see that all cosmic wisdom in the beginning of the Earth's evolution was advanced as far as human wisdom will be at the end of it. In those times when names were more accurately chosen than they are today, the subjective wisdom active in the human being was called “intelligence,” in contra-distinction to the objective cosmic wisdom. Men do not notice that what they discover in the course of Earth-life had already been won during life upon the Moon and implanted in the earth by divine-spiritual beings. Let us take an example.

How it is drummed into the heads of the school children, the great progress humanity has made through the discovery of paper! But wasps had already produced paper many thousands of years ago, for what the wasps build into their nests consists of exactly the same substance as that out of which men now produce paper and it is produced by the wasp in exactly the same way—only by means of a life-process. The wasp-spirit, the group-soul of the wasps, which is a part of divine-spiritual substance, was the discoverer of paper long before men made the discovery.

The human being, in fact, always follows along groping his way behind the cosmic wisdom. As a principle, all that men will discover in the course of the Earth's evolution is already present in nature. But what the human being will really give to the Earth is love, a love which will evolve from the most sensuous to the most spiritualized form of love. This is the mission of the Earth-evolution. The Earth is the cosmos of love.

Let us ask:—What then is essential for love? What is essential in order that one person love another? It is this—that he be in possession of his full self-consciousness, that he be wholly independent. No one can love another in the full sense of the word if this love be not a free gift of one person to another. My hand does not love my organism. Only one who is independent, one who is not bound to the other person, can love him. To this end the human being had to become an ego-being. The ego had to be implanted in the threefold human body, so that the Earth might, through mankind, fulfil its mission of love. Therefore, you will understand Esoteric Christianity when it says:—Just as other forces, of which wisdom is the last, streamed down from divine beings during the Moon period, so now love streams into the Earth and the bearer of love can only be the independent ego which develops by degrees in the course of the evolution of the Earth.

The human being, however, had to be very slowly prepared for all this, likewise for his present kind of consciousness. Let us suppose, for instance, that in the ancient Lemurian period, the human being had been immersed in his physical body—he would then at that time have seen the full outer reality, but at such a swift tempo he would not have been able to implant love in the world. He had to be guided little by little to his earthly mission. The first instruction in love was given him during the time of a dawning consciousness, before he possessed full self-consciousness, before he was evolved far enough to observe the objects about him with clear, waking-day consciousness. Thus we see that during those ages when the human being still possessed an ancient, dreamy clairvoyant consciousness, when the soul was for long periods outside the physical body, love was being implanted within him in his dull, not yet self-conscious condition. Let us clearly picture the soul of this human creature of olden times which had not yet reached the height of full self-consciousness.

The human being fell asleep at night, but there existed no abrupt transition from waking to sleeping. Images emerged, vivid dream-pictures, which, however, possessed a living relationship to the spirit world—this means that the human creature familiarized himself with the spirit world during sleep. Into him, into his dull state of consciousness, the Divine Spirit dropped the first seed of all love activity. The power that manifests itself as love in the course of evolution on the Earth streamed at first into mankind during the night. The God who brought the true earthly mission to the Earth revealed Himself first in the night to the dim, ancient clairvoyant consciousness before He could reveal Himself to clear, waking day-consciousness.

Then slowly and gradually the time spent in a dim, clairvoyant state of consciousness became shorter and shorter, the day-consciousness became ever longer, and the boundaries of the aura around the physical objects gradually lessened and disappeared, the objects taking on clearer and clearer outlines. Formerly the sun and moon were seen surrounded by a mighty halo as though lying in a mass of fog. Only slowly did the whole aspect become clear and objects assume distinct outlines. By degrees the human being arrived at this condition. What he then saw externally, while the sun shone upon the earth, revealing to him by means of visible light the whole of earth-life, minerals, plants and animals—all this he experienced as the revelations of the Divine in the outer world.

From the standpoint of Esoteric Christianity, what is it that is visible during waking-day consciousness? In the broadest sense of the word, we may ask:—Of what does the Earth consist? It is a manifestation of divine powers, an outer material manifestation of inner spirituality. If you turn your gaze upward toward the sun or toward what is to be found upon the earth, you will see everywhere a manifestation of Divine-Spirituality. This Divine-Spirituality, in the present form, lying as it does at the foundation of all that appears to clear, waking-day consciousness, in other words, the invisible world behind this entire visible day-world, this is called in Esoteric Christianity, the “Logos” or the “Word.” For just as from the human being speech can finally come forth, be uttered from his own inner being, so too has everything, animal kingdom, plant kingdom, mineral kingdom first come forth into existence from the Logos. Everything is an incarnation of the Logos and just as your soul rules invisibly within your inner being and creates an external body, so too everything in the world of a soul nature creates for itself the external body fitted to it and manifests itself through some sort of physical organism. Where, then, is the physical body of the Logos, of which the Gospel of St. John speaks? It is this we wish today to bring more and more into our consciousness. In its purest form, this external physical body of the Logos appears especially in the outer sunlight. But the sunlight is not merely material light. To spiritual perception, it is just as much the vesture of the Logos, as your outer physical body is the vesture of your soul.

If you were to confront a human being in the same way the greater part of humanity today confronts the sun, you could never learn to know that human being. Your relation to each human individual possessing a feeling, thinking and willing soul would be such that instead of presupposing a psycho-spiritual part within him, you would simply touch a physical body and imagine that it might even be made of papier maché. If, however, you wish to penetrate to the spiritual in the sunlight, you should consider it just as you consider the bodily part of a human being in order to learn to know his inner nature. The sunlight has the same relationship to the Logos as your body has to your soul. In the sunlight something spiritual streams down upon the Earth. If we are able to conceive not only the sun-body, but also the sun-spirit, we find that this spiritual part is the love that streams down upon the Earth. Not alone the physical sunlight awakens the plants into life—they would wither and die if the physical sunlight did not act upon them—but together with the physical sunlight, the warm love of the Godhead streams to earth. Human beings exist in order that they may take into themselves the warm love of the Divine, develop it and return it again to the Divine. But they can only do this by becoming self-conscious ego-beings. Only then will they be able to render back this love.

When men began—at first for a very short time—to live in waking-day consciousness, they could perceive nothing of the light, that light which at the same time enkindled love. The light shone into the darkness, but the darkness was unable yet to comprehend it. If this light, which is at the same time the love of the Logos, had only manifested itself during the short day hours, humanity would not have been able to grasp this light of love. But love streamed into human beings in the dull clairvoyant dream-consciousness of those ancient times. Now, let us glance behind existence at a great significant cosmic mystery.

Let us express it thus:—The cosmic guidance of our earth was of such a character that for a time, in an unconscious way, love streamed into humanity in its dim, clairvoyant state of consciousness and inwardly prepared it to receive this love in full, clear, waking-day consciousness. We have seen that our Earth gradually became the cosmos that was to accomplish this mission of love. The earth is shone upon by the present sun. Just as human beings dwell upon the earth, and little by little receive love into themselves, so too do other much higher beings dwell upon the sun and enkindle love, because the sun has reached a higher stage of existence. The human being is an earth-dweller and to be an earth-dweller means to be a creature which appropriates love unto itself during the Earth-period. A sun-dweller in our time means a being that can enkindle love, a being that can permit love to flow into the earth. The earth-dweller would not have developed love, would not have been able to receive it, had not the sun-dwellers sent down ripened wisdom to them with the rays of light. Because the light of the sun streams down upon the earth, love is developed there. That is a very real truth. Those beings who are so exalted that they can pour forth love have made the sun their scene of action.

When the ancient Moon had completed its evolution, there were seven great beings of this kind who had progressed far enough to pour forth love. Here we touch upon a deep mystery which Spiritual Science reveals. In the beginning of the Earth-evolution, there was on the one side the childlike humanity which was to receive love and become ready for the reception of the ego—and on the other side there was the sun which separated from the earth and rose to a more exalted existence. Seven principle Spirits of Light, who at the same time were the dispensing Spirits of Love, were able to evolve upon this sun. Only six of them, however, made the sun their dwelling-place and what streams down to us in the physical light of the sun contains within it the spiritual force of love from these six Spirits of Light or, as they are called in the Bible, the six Elohim. One separated from the others and took a different path for the salvation of humanity. He did not choose the sun but the moon for his abode. And this Spirit of Light, who voluntarily renounced life upon the sun and chose the moon instead, is none other than the one whom the Old Testament calls “Jahve” or “Jehova.” This Spirit of Light who chose the moon as a dwelling-place is the one who from there pours ripened wisdom down upon the earth, thus preparing the way for love. Now, let us consider for a moment this mystery which lies behind the outer facts.

The night belongs to the moon and it belonged to the moon to a much greater degree in that ancient time when the human being was not yet able to receive the force of love in the direct rays of the sun. At that time he received the reflected force of ripened wisdom from the moonlight. This ripened wisdom streamed down upon him from the moonlight during the time of night-consciousness. Therefore, Jahve is called the Ruler of the Night who prepared humanity for the love that was later to manifest during full waking-consciousness. Thus we can look back to that ancient past in human evolution when spiritually that event occurred which is merely symbolized by the heavenly bodies, the sun on the one side, the moon on the other. (See drawing). During the night, at certain times, the moon sends down to us the reflected force of the sun, but it is the same light which also shines upon us directly from the sun. Thus in ancient times, Jahve or Jehova reflected the force of matured wisdom, the force of the six Elohim, and sent this force down into human beings while they slept, preparing them to become capable later, by degrees, of receiving the power of love during waking-day consciousness.

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The above drawing attempts in a symbolic manner to show the waking-day human being when his physical and etheric bodies are dependent upon the Divine and his ego and astral body are within the physical and ether bodies upon the physical plane. Here the whole human organism is shone upon by the sun from without. We now know that for the humanity of primeval ages, night was much longer and much more filled with activity than it is at present. The astral body and ego were then outside of the physical and ether bodies, the ego existing wholly within the astral world, and the astral body sinking into the physical body from without, having, however, its entire inner being still embedded in the divine-spiritual world. Therefore, the sun could not shine directly upon the human astral body and enkindle in it the force of love. Hence, the moon, which reflects the sunlight, was active through Jahve or Jehova. The moon is the symbol of Jahve or Jehova and the sun is none other than the symbol for the Logos, which is the sum of the other six Elohim. This drawing, which you should study, and upon which you should meditate, tries to indicate this in a symbolic way and if you reflect upon it, you will discern what deep, mystery-truths are presented in it, namely: that during long periods of time, in sleep-consciousness, the force of love was being implanted in human beings by Jehova, in a manner of which they were themselves unconscious. In this way they were being made capable of experiencing the Logos, of feeling the force of Its love. One can ask:—How was this possible, how could that take place? We come now to the other side of the mystery.

We have said that the human being was destined for self-conscious love upon the earth. He must, therefore, have a leader, a teacher, during his clear day-consciousness, a leader who stands before him so that he can be perceived by him. Now it was only during the night, in dim consciousness, that love could be implanted within the human being. But little by little something happened, something happened in full actuality which made it possible for him to see outwardly, physically, the Being of Love itself. But how could that occur? It could only take place, because the Being of Divine Love, the Being of the Logos, became a man of flesh, whom men by means of their physical senses could perceive upon the earth. It was because mankind had developed to a condition of perceiving by means of outer senses that God, the Logos, had Himself to become a sense-being. He had to appear in a physical body. This was fulfilled in Christ-Jesus, and the historical appearance of Christ Jesus means that the forces of the six Elohim, or of the Logos, were incarnated in Jesus of Nazareth at the beginning of our Christian era and were actually present in Him in the visible world. That is the important thing. The inner force of the sun, the force of the Logos-Love assumed a physical human form in the body of Jesus of Nazareth. For, like an external object, like an outer being, God had to appear to the earthly, human sense-consciousness in a bodily form.

You will ask what was that Being Who appears at the beginning of our era as Christ-Jesus? It was the incarnation of the Logos, of the six other Elohim, whose advent had been prepared by Jahve-God who preceded them. This figure of Jesus of Nazareth, in whom the Christ or the Logos was incarnated, brought into human life, into human history itself, what previously streamed down upon the earth from the sun, what was present only in the sunlight. “The Logos became flesh.” It is upon this fact that the Gospel of St. John places the greatest importance and the writer of this Gospel had to lay great emphasis upon it because it is a fact that after the appearance of a few initiated Christian pupils who understood what had occurred, there followed others who could not fully understand it. They understood full well that at the foundation of all material things, behind all that appears to us in substantial form, there exists a psycho-spiritual world. But what they could not comprehend was that the Logos itself, by being incarnated in an individual human being, became physically visible for the physical sense-world. This they could not comprehend. Therefore, that teaching which appeared in the early Christian centuries called the “Gnosis,” differs from the true Esoteric Christianity on this point. The writer of the Gospel of St. John pointed to this fact in powerful words, when he said: “No, you should not look upon the Christ as a super-sensible, ever invisible being only, one Who is the foundation of all material life, but you should consider this the important thing: ‘The Word became flesh and dwelt among us.’” This is the fine distinction between Esoteric Christianity and the primal Gnosis. The Gnosis, as well as Esoteric Christianity recognizes the Christ, but the former only as a spiritual being and in Jesus of Nazareth it sees at most a human herald, more or less bound to this spiritual being. It holds firmly to an ever invisible Christ. On the contrary, Esoteric Christianity has always held the idea of the Gospel of St. John, which rests upon the firm foundation of the words: “And the Logos became flesh and dwelt among us!” He Who was there in the visible world is an actual incarnation of the six sun Elohim, of the Logos! With the incarnation of the Logos, the earthly mission—or in other words, what the earth was to become through the Event of Palestine—first really began. Previously, all was only a preparation.

What then did the Christ, who dwelt within the body of Jesus of Nazareth, especially have to represent Himself to be? It may be said He had to represent himself as the great bringer and quickener of the self-conscious, independent human being. Let us express this living Christ-teaching in a few short, paradigmatic sentences. The earth exists in order that full self-consciousness, the “I AM,” may be given to mankind. Previously, everything was a preparation for this self-consciousness, for this “I AM;” and the Christ was that Being Who gave the impulse that made it possible for every human being—each as an individual—to experience the “I AM.” Only with His advent was the powerful impulse given which carries earth humanity forward with a mighty bound. We can follow this by means of a comparison of Christianity with the Old Testament teaching. In the latter, the human being did not yet fully feel the “I AM” in himself. He still possessed a remnant of a dreamy state of consciousness, held over from those ancient times when he did not feel himself as a personality, but as a part of a Divine Being, just as the animal today is still a member of a group-soul. Mankind had its beginning in the group-soul and then advanced to a state of independent, personal existence, in which every individual experiences the “I AM,” and the Christ is the force that has brought it to this consciousness of the “I AM.” Let us consider this for a moment in its full inner significance.

The follower of the Old Testament did not feel himself as much enclosed within his own individual personality as did the follower of the New Testament. He did not yet say as a personality, “I am an I.” He felt himself within the whole ancient Jewish people and experienced the group-ego of his folk. Let us enter in a living way into the consciousness of a follower of the Old Testament. The Christian feels the “I AM” and gradually will learn to feel it more and more, but the follower of the Old Testament did not feel the “I AM” in this way. He felt himself as a member of the entire folk and looked up to its group-soul. And if he wished to express this in words, he would have said: “My consciousness reaches up to the Father of the whole people, to Abraham; we—I and Father Abraham—are one. A common ego encompasses us all, and I only feel myself safe within the spiritual substantiality of the world when I feel myself resting within the whole folk-substance.” Thus the follower of the Old Testament looked up to Father Abraham and said: “I and Father Abraham are one! In my veins flows the same blood that flows in the veins of Abraham.” He felt Father Abraham as the root from which every individual Abrahamite had sprung as a stem.

Then Christ-Jesus came and said to his nearest, most intimate initiates: Hitherto, mankind has judged only according to the flesh, according to blood-relationship. Through this blood-relationship, men have been conscious of reposing within a higher invisible union. But you should believe in a still higher spiritual relationship, in one that reaches beyond the blood-tie. You should believe in a spiritual Father-substance in which the ego is rooted, and which is more spiritual than the substance which as a group-soul binds the Jewish people together. You should believe in what reposes within me and within every human being, in what is not only one with Abraham, but one with the very divine foundation of the world. Therefore Christ-Jesus, according to the Gospel of St. John, emphasizes the words: “Before Father Abraham was, was the I AM!” My primal ego mounts not only to the Father-Principle that reaches back to Abraham, but my ego is one with all that pulses through the entire cosmos, and to this my spiritual nature soars aloft. I and the Father are one! These are important words which one should experience; then will one feel the forward bound made by mankind, a bound which advanced human evolution further in consequence of that impulse given by the advent of the Christ. The Christ was the mighty quickener of the “I AM.”

Now, let us try to hear a little of what His most intimate initiates said, how they expressed what had been revealed to them. They said: Heretofore, no individual physical human being has ever existed to whom this name of “I AM” could be applied; He was the first to bring to the world the “I AM” in its full significance. Therefore, they named Christ-Jesus the “I AM.” That was the name in which the closest initiates felt themselves united, the name which they understood, the name “I AM.” We must in this way delve deeply into the most significant chapters of the Gospel of St. John. If we take that chapter where we find the words: “I am the Light of the world,” we must interpret them literally, quite literally. Now, what was this “I AM” which for the first time appeared in carnate form? It was the force of the Logos that streamed to earth in the sunlight. All through the entire eighth chapter, beginning with the twelfth verse which is usually entitled “Jesus, the Light of the World,” we find a transcription of this profound truth concerning the meaning of the “I AM.” When you read this chapter, emphasize the words “I” or “I AM” wherever they appear and realize that “I AM” was the name in which the initiates felt themselves united. Then you will understand it and it will seem to you that this chapter must then be read in somewhat the following manner:

Then Jesus spoke to His disciples and said: That which is able to say “I AM” to itself, is the Force of the Light of the World, and whoever follows after me will see in clear, waking consciousness what those who wander in darkness do not see.

But those who clung to the old belief that only by night can the Light of Love be implanted within the human being, those who were called the Pharisees, answered: Thou callest upon thy “I AM” but we call upon Father Abraham. In this way we feel the power which justifies us in acting as self-conscious beings. We feel ourselves strong when we immerse ourselves in the substance of a common ego which reaches to Father Abraham.

Jesus said:—If one speaks of the I, as I speak, then is the testimony a true one; for I know that this I comes from the Father, from the primeval foundation of the world and I know whither it tends.

Now, let us consider those important words of Chapter VIII, verse 15, which should be translated in the following manner:

Ye judge all things according to the flesh, but I judge not the perishable that is in the flesh.

And if I judge, then is my judgment true. For the I does not exist for itself alone, but it is united with the Father from whom it has descended.

That is the meaning of this passage. Thus everywhere you find reference to a common Father. We are now able to bring the idea of the Father still more clearly before our souls. Then we see that the words, “Before Father Abraham was, was the I AM,” contain the living essence of the Christian doctrine.

Today we have gone deeply into the words of the Gospel of St. John, more deeply than we would have been able had I interpreted them from an external point of view. We have drawn these words out of Spiritual Wisdom and have alluded to certain important words in the Gospel of St. John which show the very essentials of Christianity. We shall see that just by understanding such germinal and primal key-words, light and clarity will be brought into the whole of the Gospel.

Let us consider all this as a teaching that was given in the Christian esoteric schools, a teaching which the writer of the Gospel has transcribed—in a way which we shall discuss—in order that he might hand it down to posterity for those who really wish to penetrate into its meaning.

From the three foregoing lectures, it should have become somewhat clear that in the Gospel of St. John the truths of Spiritual Science can be found again. However, it must be very clear that in order to discover these truths, it will be necessary to weigh every word thoroughly. In fact the important thing in a consideration of this religious document is that the true, exact meaning be perfectly understood, for as we shall see in particular instances everything in it has the deepest possible significance. Moreover, not only the wording of special passages is of importance, but something else must be considered and this is the division, the composition, the structure of the document. As a matter of fact, people no longer have the right feeling for such things. Authors of the past—if I may so designate them—introduced into their works much more of an architectural structure, much more of an inner arrangement than is usually imagined. You need only to recall from among them a relatively modern poet, Dante, to find this confirmed. Here we see that the Divine Comedy is architecturally composed of parts based upon the number three. And it is not without meaning that each division of Dante's Comedia closes with the word “Stars.” This I mention only to suggest how architecturally ancient writers constructed their works, and especially in the great religious documents we should never lose sight of this architectural form, because in certain cases the form signifies a very great deal. To be sure, we must first discover this meaning.

Here at the end of the 10th Chapter of this Gospel of St. John we should recall the following verse, which we should keep clearly in mind. In the first verse we read:—

And many came to him and said:
John performed no miracles, but all that he said of this man is true.

This means that we find in this verse of the 10th Chapter, an indication that the testimony given of Christ Jesus by John is true. He expresses the truth of this testimony in very special language. Then we come to the end of the Gospel and there we find a corresponding verse. Here we read in the 24th verse of the 21st Chapter:—

This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true!

Here at the end of the entire Gospel, we have a statement that the testimony of the one who reported these things is a true one. The coincidence that something very special is being said, here and there, by means of some particular word, is never without significance in ancient writings and just behind this coincidence is concealed something very important. We shall proceed with our considerations in the right manner if we direct our attention to the reason for this.

In the middle of the Gospel of St. John a fact is presented which, if not understood, would render this Gospel incomprehensible. Directly following the passage in which these words are introduced as confirmation of the truth of the testimony of John the Baptist stands the chapter concerning the raising of Lazarus. With this chapter the whole Gospel falls into two parts. At the end of the first part it is pointed out that the testimony of John the Baptist should be accepted for everything that is maintained and affirmed concerning Christ Jesus and at the very end of the Gospel it is pointed out that all that follows the chapter on the raising of Lazarus should be accepted on the testimony of the Disciple whom we have often heard designated as “the Disciple whom the Lord loved.” What then is the real meaning of the “raising of Lazarus?”

Let me remind you that following the narration of the raising of Lazarus there stands an apparently enigmatical passage. Let us picture the whole situation:—Christ Jesus performs what is usually called a miracle—in the Gospel itself it is called a “sign”—namely, the raising of Lazarus. And subsequently we find many passages which attest that “this man performs many signs,” and all that follows indicates that the accusers did not wish to have intercourse with Him because of these signs. If you read these words, whatever their translation (this has already been referred to in my book Christianity as Mystical Fact), you would need to ask:—What is really at the bottom of it all? The raising of some one provoked the enemies of Christ Jesus to rise up against Him. Why should just the raising of Lazarus so provoke these opponents? Why does the persecution of Christ Jesus begin just at this stage? One who knows how to read this Gospel will understand that a mystery lies hidden within this chapter. The mystery concealed therein is, in truth, concerned with the actual identity of the man who says all that we find written there. In order to understand this, we must turn our attention to what in the ancient Mysteries is called “initiation.” How did these initiations in the ancient Mysteries take place?

A man who was initiated could himself have experiences and personal knowledge of the spiritual worlds and thus he could bear witness of them. Those who were found sufficiently developed for initiation were led into the Mysteries. Everywhere—in Greece, among the Chaldeans, among the Egyptians and the Indians—these Mysteries existed. There the neophytes were instructed for a long time in approximately the same things which we now learn in Spiritual Science. Then when they were sufficiently instructed, there followed that part of the training which opened up to them the way to a perception of the spiritual world. However, in ancient times this could only be brought about by putting the neophyte into a very extraordinary condition in respect of his four principles—his physical, ether and astral bodies and his ego. The next thing that occurred to the neophyte was that he was put into a death-like sleep by the initiator or hierophant who understood the matter and there he remained for three and a half days. Why this occurred can be seen if we consider that in the present cycle of evolution, when the human being sleeps in the ordinary sense of the word, his physical and ether bodies lie in bed and his astral body and ego are withdrawn. In that condition he cannot observe any of the spiritual events taking place about him, because his astral body has not yet developed the spiritual sense-organs for a perception of the world in which he then finds himself. Only when his astral body and ego have slipped back into his physical and ether bodies, and he once more makes use of his eyes and ears, does he again perceive the physical world, that is, he perceives a world about him. Through what he had learned, the neophyte was capable of developing spiritual organs of perception in his astral body and when he was sufficiently evolved for the astral body to have formed these organs, then all that the astral body had received into itself had to be impressed upon the ether body just as the design on a seal is impressed upon the sealing-wax. This is the important thing. All preparations for initiation depended upon the surrender of the man himself to the inner processes which reorganized his astral body.

The human being at one time did not have eyes and ears in his physical body as he has today, but undeveloped organs instead—just as animals who have never been exposed to the light have no eyes. The light forms the eye, sound fashions the ear. What the neophyte practiced through meditation and concentration and what he experienced inwardly through them, acted like light upon the eye and sound upon the ear. In this way the astral body was transformed and organs of perception for seeing in the astral or higher world were evolved. But these organs are not yet firmly enough fixed in the ether body. They will become so when what has been formed in the astral body will have been stamped upon the ether body. However, as long as the ether body remains bound to the physical, it is not possible for all that has been accomplished by means of spiritual exercises to be really impressed upon it. Before this can happen, the ether body must be drawn out of the physical. Therefore when the ether body was drawn out of the physical body during the three and a half days deathlike sleep, all that had been prepared in the astral body was stamped upon the ether body. The neophyte then experienced the spiritual world. Then when he was called back into the physical body by the Priest-Initiator, he bore witness through his own experience of what takes place in the spiritual worlds. This procedure has now become unnecessary through the appearance of Christ-Jesus. This three and a half day death-like sleep can now be replaced by the force proceeding from the Christ. For we shall soon see that in the Gospel of St. John strong forces are present which render it possible for the present astral body, even though the ether body is still within the physical, to have the power to stamp upon the etheric what had previously been prepared within it. But for this to take place, Christ-Jesus must first be present. Up to this time without the above characterized procedure, humanity was not far enough advanced for the astral body to be able to imprint upon the ether body what had been prepared within it through meditation and concentration. This was a process which often took place within the Mysteries; a neophyte was brought into a death-like sleep by the Priest-Initiator and was guided through the higher worlds. He was then again called back into his physical body by the Priest-Initiator and thus became a witness of the spiritual world through his own experience.

This took place always in the greatest secrecy and the outer world knew nothing of the occurrences within these ancient Mysteries. Through Christ-Jesus a new initiation had to arise to replace the old, an initiation produced by means of forces of which we have yet to speak. The old form of initiation must end, but a transition had to be made from the old to the new age and to make this transition, someone had once more to be initiated in the old way, but initiated into Christian Esotericism. This only Christ-Jesus Himself could perform and the neophyte was the one who is called Lazarus. “This sickness is not unto death,” means here that it is the three and a half day death-like sleep. This is clearly indicated.

You will see that the presentation is of a very veiled character, but for one who is able to decipher a presentation of this kind it represents initiation. The individuality Lazarus had to be initiated in such a way that he could be a witness of the spiritual worlds. An expression is used, a very significant expression in the language of the Mysteries, “that the Lord loved Lazarus.” What does “to love” mean in the language of the Mysteries? It expresses the relationship of the pupil to the teacher. “He whom the Lord loved” is the most intimate, the most deeply initiated pupil. The Lord Himself had initiated Lazarus and as an initiate Lazarus arose from the grave, which means from his place of initiation. This same expression “Whom the Lord loved” is always used later in connection with John, or perhaps we should say in connection with the writer of the Gospel of St. John, for the name “John” is not used. He is the “Beloved Disciple” to whom the Gospel refers. He is the risen Lazarus himself and the writer of the Gospel wished to say:—“What I have to offer, I say by virtue of the initiation which has been conferred upon me by the Lord Himself.” Therefore the writer of the Gospel distinguishes between what occurred before and what occurred after the raising of Lazarus. Before the raising, an initiate of the old order is quoted, one who has attained a knowledge of the Spirit, one whose testimony is repeatedly announced to be true. “However, what is to be said concerning the most profound of matters, concerning the Mystery of Golgotha, I myself say, I the Risen One; but only after I have been raised, can I speak concerning it!” And so we have in the first part of the Gospel, the testimony of the old John—in the second half, the testimony of the new John whom the Lord Himself had initiated, for this is the risen Lazarus. Only thus do we grasp the real meaning of this chapter. These words are written there because John wished to say: I call upon the testimony of my super-sensible organs, my spiritual powers of perception. What I have related I have not seen in the ordinary physical world, but in the spiritual world in which I have dwelt by virtue of the initiation which the Lord has conferred upon me.

Thus we must attribute the characterization of Christ-Jesus, which we find in the first chapters of the Gospel of St. John as far as the end of the loth Chapter, to the knowledge which might be possessed by any one who had not yet, in the deepest sense of the word, been initiated through Christ-Jesus Himself.

Now, you will say: “Yes, but we have already in these lectures listened to profound words about Christ-Jesus as the incarnated Logos, the Light of the World, etc.” It is no longer surprising that these profound words concerning Christ-Jesus were spoken even in the very first Chapters, for in the ancient Mysteries, Christ-Jesus, who was to appear in the world at a future time, in other words, the Christ, was not perhaps an unknown being. And all the Mysteries point to One who was to come. For this reason the ancient initiates were called “prophets” because they prophesied concerning something that was to take place. Thus the purpose of initiation was to let it be clearly understood that in the future of mankind the Christ would be revealed, and in what he had already learned at that time, the Baptist found the truth which made it possible to state that He, who had been spoken of in the Mysteries, stood before him in the person of Christ-Jesus.

How all this is connected and what the relationship was between the so-called Baptist and Christ-Jesus will become clearer to us if we answer two questions. One of these questions is the following:—What was the position of the Baptist in his own age? The other leads back to the explanation of various passages at the beginning of the Gospel.

What was the position of the Baptist in his own age? Who, in fact, was the Baptist? He was one of those who—like others in their initiation—had received indications of the coming Christ, but he was represented as the only one to whom the true mystery concerning Christ-Jesus had been revealed, namely, that He who had appeared was the Christ Himself. Those who were called Pharisees or were designated by other names saw in Christ-Jesus some one who in fact opposed their old principles of initiation, one who in their eyes did things to which they in their conservatism could not accede. Just because of their conservatism they said:—We must adhere to the old principles of initiation. And this inconsistency of constantly speaking about the future Christ, yet never admitting that the moment had arrived when He was really present, was the reason for their conservatism. Therefore when Christ-Jesus initiated Lazarus, they looked upon it as a violation of the ancient Mystery-traditions. “This man performs many signs! We can have no intercourse with him!” According to their understanding, He had betrayed the Mysteries, had made public what should be confined within their secret depths. Now we can see how to them this was like a betrayal and seemed to be a valid reason for rising up against Him. From that time, because of this, a change takes place; the persecution of Christ-Jesus begins.

How did the Baptist represent himself in the first chapters of this Gospel? In the first place, as one who was well acquainted with the Mystery-truths of the Christ Who was to come; as one who knew very well that the writer of the Gospel of St. John himself could repeat all that he, the Baptist, already knew, having become convinced of its truth through what we are now about to learn.

We have heard what the very first words of the Gospel mean. We shall now consider for a moment what is said there about the Baptist himself. Let us present it once more in the best possible translation. Thus far we have only heard the very first words:

In the beginning was the Word, and the Word was with God and the Word was a God.
The same was in the beginning with God.
All things came into being through It and save through It was not anything made that was made.
In It was Life and Life was the Light of men.
And the Light shone into the darkness but the darkness comprehended it not.
There was a man; he was sent from God, bearing the name John. The same came as a witness in order to bear witness of the Light that through him all might believe.
He was not the Light but was a witness of the Light.
For the true Light which lighteth every man should come into the world.
It was in the world and the world came into being through It, but the world knew It not.
It entered into individual men (that is, the ego-men); but individual men (the ego-men) received it not.
But they who received it could reveal themselves as Children of God.
They who trusted in His name were not born of the blood, nor of the will of the flesh, nor of the will of man—but of God.
And the Word was made flesh and dwelt among us and we have heard His teaching, the teaching of the once born Son of the Father filled with Devotion and Truth.
John bare witness of Him and proclaimed clearly: He it was of whom I said:—He will come after me, who was before me. For He is my forerunner.
For out of His fullness have we all received Grace upon Grace. For the law was given through Moses, but Grace and Truth came through Jesus-Christ.
Hitherto hath no one beheld God with his eyes. The once-born Son, who was in the bosom of the Universal-Father, has become the leader in this beholding.

These are the words which give again approximately the meaning of those first verses of the Gospel of St. John. However, before we come to their interpretation, we must add something else. How did John describe himself? You will remember that people were sent to discover who John the Baptist was. Priests and Levites came to him to ask him who he was. Why he gave the foregoing answer, we have yet to discover. Just at present we shall only consider what he said.

He said, “I am the voice of one calling in solitude.” These are the words which stand there. “I am the voice of one calling in solitude.” “In solitude” stands there quite literally. In Greek, the word eremit signifies the “solitary one.” You can then understand that it is more correct to say, “I am the voice of one calling in solitude,” than “I am the voice of one preaching in the wilderness.” We shall better understand all that is presented in the opening words of the Gospel, if we call to mind John's own characterization of himself. Why does he call himself “the voice of one calling in solitude?”

We have seen that in the course of human evolution, the true Earth-mission is the evolution of love, but that love is only conceivable when it is given as a voluntary offering by self-conscious human beings. We have also seen that the human being little by little gains control of his ego and that slowly and gradually this ego sinks into human nature. We know that the animal, as such, has no individual ego. If the individual lion were able to say “I” to itself, the individual animal would not be meant thereby, but the group-ego in the astral world. All lions would say “I” to this group-ego. Thus whole groups of animals of like form say “I” to the supersensibly perceptible group-ego in the astral world. The great advantage human beings have over the animals is that of possessing an individual ego. The latter, however, only evolved by degrees, for human beings also began with a group-ego, with an ego belonging to a whole group of individuals.

If you were to go back to ancient peoples, to ancient races, you would find that originally human beings were everywhere formed into little groups. With the Germanic peoples you would not need to go very far back. In the writing of Tacitus it is quite evident that the German thought more of his whole tribe than of himself as an individual. The individual felt himself more as a member of the Cheruskian or of the Sigambrian tribe than as a separate personality. Therefore he partook of the fate of the whole tribe and when an individual member or the entire tribe received an affront, it did not matter who was the avenger.

Then in the course of time it happened that individual personalities gave up their tribal membership, and this resulted at last in the breaking up of the tribes so that they no longer held together. Human beings also evolved out of this group-soul characteristic and little by little they developed to a point where they could experience the ego in their own individual personalities. We can only understand certain things, especially religious documents, when we understand this mystery of the group-souls, of the group-egos. For those peoples who had come already to a certain conception of the individual ego, there still always existed a greater ego that spread out not only over groups living contemporaneously in a certain place, but also far beyond these groups. Human memory at the present time is of such a character that the individual remembers only his own youth. But there was a time when a different kind of memory existed, a time when the human being not only remembered his own deeds but also those of his father and of his grandfather as though they were his own. Memory reached out beyond birth and death as far as the blood relationship could be traced. The memory of an ancestor whose blood, as it were, flowed down through generations was preserved for centuries in this same blood, and a descendant or offspring of a tribe said “I” to the deeds and the thoughts of his forebears as though to himself. He did not feel himself limited by birth and death, but he felt himself as a member of a succession of generations, the central point of which was the ancestor. For what held the ego together was the fact that the individual remembered the deeds of the fathers and of the grandfathers. In ancient times this had its outer expression in the giving of names. The son remembered not only his own deeds but also those of his father and of his grandfather. Memory extended far back through generations and all that the memory thus encompassed was called in ancient times, for example, Noah or Adam. The individual human beings were not meant by these names, but the egos which for centuries had preserved the memory. This mystery was also concealed behind the names of the Patriarchs. Why did the Patriarchs live so long? It would never have occurred to the people of ancient times to denominate an individual human being by a special name during his life between birth and death. Adam was looked upon as a common memory, because the limits of time and space in ancient days played no part in the giving of names.

By degrees the human individual ego slowly freed itself from the group-soul, from the group-ego. The human being came gradually to a consciousness of his own individual ego. Formerly he felt his ego in his tribal membership, in the group of human beings to whom he was related through the blood tie, either as to time or space; hence the expression, “I and Father Abraham are one,” which means one ego. The individual felt himself safe within the whole, because a common blood ran through the veins of all of the members of his particular people. Evolution progressed and the time became ripe for individuals right within their race to feel their own separate egos. It was the mission of the Christ to give to human beings what they needed in order that they might feel themselves secure and firm within their separate individual egos. In this way we should also interpret those words which can be so easily misunderstood namely, “He who does not deny wife and child, father and mother, brother and sister, cannot be my disciple!” We must not understand this in the trivial sense of instruction to run away from the family. But it means that every one should feel that he is an individual ego and that this individual ego is in direct union with the Spiritual Father who pervades the world. Formerly a follower of the Old Testament said, “I and Father Abraham are one,” because the Ego felt itself resting within the blood relationship. At that moment this feeling of oneness with the Spiritual Father-Substance had to become independent; no longer should the blood relationship be a guarantee of membership in the whole, but the knowledge of the pure Spiritual Father-Principle in whom all are one.

Thus we are told in the Gospel of St. John that the Christ is the great bestower of the Impulse which gives to men what is needed to make them feel themselves forever within their own separate, individual egos. This is the transition from the Old Testament to the New, for the old had always something of a group-soul character in which one ego felt itself associated with the others, but in reality never felt either itself or the other egos. Instead, it experienced the folk or tribal ego within which they all had a common shelter.

What must be the feeling of an ego that has become so matured that it no longer feels the connection with the other individual personalities of the group-soul? What must have been the feelings of the individualized ego in a period in which it could be said: “The time is now past when union with other persons, union with all egos belonging to a group-soul can be felt as an actual life-reality; first, however, One must come who will give the spiritual Bread of Life to the soul from which the individual ego may receive nourishment.” This separate ego had to feel itself solitary and the forerunner of the Christ was compelled to say: I am an ego that has broken away, that feels itself alone, and just because I have learned to feel solitary, I feel like a prophet to whom the ego gives real spiritual nourishment in solitude. Therefore the herald had to designate himself as one calling in solitude, which means the individual ego isolated from the group-soul calling for what can give it spiritual sustenance. “I am the voice of one calling in solitude.” Thus we hear again the profound truth:—Each human individual ego is one wholly dependent upon itself; I am the voice of the ego that is freed, seeking a foundation upon which it, as an independent ego, can rest.—Now we understand the passage, “I am the voice of one calling in solitude.”

In order that we may accurately understand the words of the Gospel, we shall need to familiarize ourselves a little with the way names and designations were then usually given. The giving of names at that time was not so abstract and devoid of meaning as it is at present, and if the exponents of biblical documents would only consider a little how much is expressed in this way, many trivial interpretations would never come to the light of day. I have already pointed out that when the Christ said, “I am the Light of the World,” He really meant that He was the first to give expression to the “I AM” and was the Impulse for it. Therefore in the first chapters wherever “I AM” is to be found, it must be especially emphasized. All names and designations in ancient times in a certain sense are very real—yet at the same time they are used in a profoundly symbolical manner. This is often the source of tremendous errors made in two directions. From a superficial point of view, many say that according to such an interpretation a great deal is meant symbolically, but with such an explanation in which everything has only a symbolical meaning, they wish to have nothing to do, since historical, biblical events then disappear. On the other hand, those who understand nothing at all of the historical events may say:—“This is only meant symbolically.” Those, however, who say such things, understand nothing of the Gospel. The historical reality is not denied because of a symbolic explanation, but it must be emphasized that the esoteric explanation includes both, the interpretation of the facts as historical and the symbolic meaning which we ascribe to them. Of course, if anyone sees only the prosaic external facts, namely, that a man was born somewhere, at some particular time, he will not understand that this man is something more than just a person with a particular name whose biography can be written. But whoever knows the spiritual relationship will learn to understand that besides being born in some particular place this living human being is also a symbol of his age and that what he signifies for the evolution of humanity is expressed in his name. It is something symbolic and historical at the same time, not simply the one or the other. This is the important thing in a true interpretation of the Gospel. Therefore in almost all of the events and allusions, we shall see that John—or the author of the Gospel bearing his name—really has a super-sensible perception; he sees at one and the same time the outer events and the manifestation of deep spiritual truths. He has in mind the historical figure of the Baptist; he is considering the historical figure. But the true historical figure is for him at the same time a symbol for all men who were in ancient times called upon to receive the imprint of the Christ Impulse upon their egos, a symbol for those into whose individual egos the Light of the World might shine, although they had just started on the path. It was not, however, a symbol for those who in their darkness were not yet able to apprehend the Light of the World. What appeared as Life, Light, and Logos in Christ-Jesus, has always shone in the world, but those who were first to become matured did not recognize it. The Light was always there, for had it not been there, the germ of the ego could not possibly have come into existence.

Only the physical, ether and astral bodies of the present human being existed within the Moon Evolution; there was no ego in them. Only because the Light became transformed into that light which now shines down upon the earth did It have the power to enkindle the individual egos and to bring them gradually to maturity. “The Light shone in the darkness but the darkness could not yet comprehend it.” It entered into the individual human being—right into the human ego—for an ego-humanity could not have come into existence at all, had not the Light been rayed into it by the Logos. However, ego-humanity as a whole did not receive It, but only certain individuals, the initiates. They raised their souls to the spiritual worlds and they always bore the name, “Children of God,” because they possessed knowledge of the Logos, of the Light, and of Life and could always bear witness of These. There were certain ones who already knew of the spiritual worlds through the ancient Mysteries. What was present there in these initiates? It was the eternal human living within them in full consciousness. In the mighty words, “I and the Father are one,” they felt, in fact, I and the great Primal Cause are one! And the most profound thing of which they were conscious, their individual ego, they received not from father and mother but through their initiation into the spiritual world. Not from the blood nor from the flesh did they receive it, nor from the will of father or mother, but “from God,” which means from the spiritual world.

Here we have an explanation of why it was that although the majority of mankind had already received the rudiments of an ego-being they could not as individuals receive the Light which had only descended, in fact, as far as the group-ego. Those, however, who received the Light—and they were few, indeed—could by means of it make themselves “Children of God.” Those who put their trust in the Light were through initiation born of God. This gives us a clear picture. But in order that all men might perceive the living God, with their earthly senses, He, the Christ, had to appear upon earth in a way that made it possible for Him to be seen with physical eyes; in other words, He had to take on a form of flesh, because only such a form can be seen with physical eyes. Prior to this, only the initiates could perceive Him through the Mysteries, but now He took on a physical form for the salvation of every soul. “The Word or the Logos became flesh.” Thus the writer of the Gospel of St. John links the historical appearance of Christ-Jesus together with the whole of evolution. “We have heard His teaching—the teaching of the once-born Son of the Father!” What manner of teaching is this? How were other men born?

In the ancient times in which the Gospels were written, those who were born of the flesh were called “twice-born.” They were called twiceborn—let us say—because of the intermingling of the blood of father and mother. Those who were not born of flesh and did not come into existence through a human act or through the mingling of blood, were “born of God,” that is to say, they were “once-born.” Those who were previously called “Children of God” were always in a certain sense the “once-born” and the teaching about the Son of God is the teaching of the “once-born.” The physical man is “twice-born,” the spiritual man is “once-born.” You must not understand it to mean born into (hineingeboren)—no, “once-born” (eingeboren) is the antithesis of “twice-born” (zweigeboren). These words point to the fact that besides the physical birth, the human being can experience also a spiritual birth, namely, union with the Spirit, a birth through which he is “once-born,” a child or a son of the Godhead.

Such a teaching had first to be heard from Him who represented the Word-made-Flesh. Through Him this teaching became general—“this teaching of the once-born Son of the Father, filled with Devotion and Truth.” Devotion is the better translation here, because we have to do not only with being born out of the Godhead, but also with continued union with It, with the removal of all illusions which only come from being “twice-born” and which surround men with sense-deceptions. On the contrary it is a teaching, the truth of which is substantiated by Christ-Jesus Himself, living and dwelling among men as the incarnated Logos.

John the Baptist called himself—literally interpreted—the forerunner, the precursor, the one who goes before as herald of the ego. He designated himself as one who knew that this ego must become an independent entity in each individual soul, but he also had to bear witness of Him who was to come, in order that this be brought about. He said very clearly, “That which is to come is the ‘I AM,’ which is eternal, which can say of Itself, “Before Abraham was, was the I AM.” John could say, “The I (the ego) which is spoken of here existed before me. Although I am Its forerunner, yet It is at the same time my Forerunner. I bear witness of what was previously present in every human being. After me will come One Who was before me.”

At this point in the Gospel very significant words are spoken:—“For of His Fulness have we all received grace upon grace.” There are men who call themselves Christians, who pass over this word, “Fulness,” thinking that nothing very special is meant by it. “Pleroma” in Greek means “Fulness.” We find this word also in the Gospel of St. John: “For from the Pleroma have we all received grace upon grace.” I have said that if we wish really to understand this Gospel, every word must be weighed in the balance. What is then, Pleroma, Fulness? He alone can understand it who knows that in the ancient Mysteries Pleroma or Fulness was referred to as something very definite. For at that time it was already being taught that when those spiritual beings manifested themselves who during the Moon period evolved to the stage of divinity namely, the Elohim, one of them separated from the others. One remained behind upon the Moon, and thence reflected the power of Love until humanity was sufficiently matured to be able to receive the direct Light of the other six Elohim. Therefore they distinguished between Jahve, the individual God, the reflector, and the Fulness of the Godhead, “Pleroma,” consisting of the other six Elohim. Since the full consciousness of the Sun Logos meant to them the Christ, they called Him the “Fulness of the Gods” when they wished to refer to Him. This profound truth was concealed in the words:—“For out of the Pleroma, we have received grace upon grace.”

Now let us continue by transplanting ourselves back into the age of the group-souls, when each individual felt his own ego as the group-ego. Let us now consider what kind of a social organization existed in the group. As far as they were visible human beings, they lived as individuals. They felt inwardly the group-ego, but outwardly they were individuals. Since they did not yet feel themselves as separate entities, they were also unable yet to experience inner love to its fullest extent. One person loved another because he was related to him through blood. The blood relationship was the basis of all love. First those related by blood loved each other and all love, as far as it was not sex-love, sprang from this blood relationship. Men must free themselves more and more from this group-soul love and proffer love as a free gift of the ego. At the end of the earth evolution, a time will come for mankind when the ego, now become independent, will receive into its inner being, in full surrender, the impulse to do the right and good. Because the ego possesses this impulse, it will do the right and the good. When love becomes spiritualized to such a degree that no one will wish to follow any other impulse. than this, then that will be fulfilled which Christ-Jesus wished to bring into the world. For one of the mysteries of Christianity is that it teaches the seeker to behold the Christ, to fill himself with the power of His image, to seek to become like Him, and to follow after Him. Then will his liberated ego need no other law; it will then, as a being free in its inner depths, do the good and the true. Thus Christ is the bringer of the impulse of freedom from the law, that good may be done, not because of the compulsion of any law, but as an indwelling Impulse of Love within the soul. This Impulse will still need the remainder of the Earth period for its full development. The beginning has been made through Christ-Jesus, and the Christ figure will always be the power which will educate humanity to it. As long as men were not yet ready to receive an independent ego, as long as they existed as members of a group, they had to be socially regulated by an outwardly revealed law. And even today men have not, in all things, risen above the group-egos. In how many things in the present are men not individual human beings, but group-beings? They are already trying to become free, but it is still only an ideal. (At a certain stage of esoteric discipleship, they are called the homeless ones.) The man who voluntarily places himself within the cosmic activities is an individual; he is not ruled by law. In the Christ Principle lies the victory over law. “For the law was given by Moses, but Grace through Christ.” According to the Christian acceptation of the word, the soul's capacity for doing right out of the inner self was called Grace. Grace and an inner recognition of truth came into being through the Christ. You see how profoundly this thought fits into the whole of human evolution.

In earlier ages, those who were initiated developed higher spiritual organs of perception; previously no one ever saw God with physical eyes. The once-born Son who rests in the bosom of the Father is the first who made it possible for us to behold a God in the way we see a human being upon earth with the physical earthly senses. Previously God had remained invisible. He revealed Himself in the super-sensible world through dreams or in other ways in the places of Initiation. Now God has become an historical fact, a form in the flesh. We read this in the words: “Before this no one had beheld God. The once-born Son who dwelt in the bosom of the Universal Father became the guide to this perceiving.” He brought mankind to the point where it could behold God with earthly senses.

Thus we can see how sharply and clearly the Gospel of St. John points to the historical event of Palestine and in what exemplary and concise words which must be accurately weighed in the balance if we wish to use them for an understanding of Esoteric Christianity.

Now we shall see in the following lectures how this theme is further developed and at the same time how it is shown that the Christ is not only the guide of those who are united with the group-soul, but how He enters into each individual human being and endows the individual ego itself with His Impulse. The blood-tie indeed remains, but the spiritual aspect of love is added to it, and to this love which passes over from one individual, independent ego to another, He gives His Impulse.

Day by day, one truth after another was revealed to the neophyte in the course of his initiation. A very important truth is always disclosed, for example, on the third day. Then it is that one learns fully to understand that there is a point in the evolution of the earth when physical love, bound up with the blood, becomes ever more spiritualized. This point of time is the event which demonstrated the transition from a love dependent upon the blood-tie to a spiritualized form of love. In significant words Christ-Jesus makes reference to this when He says: “A time will come which is my time, a time when the most important things will no longer be accomplished by men bound by the tie of blood, but by those who stand alone by themselves. This time however is yet to come.” The Christ Himself who gave the first impulse, says on one important occasion that this ideal will sometime be fulfilled, but that His time is not yet come. He prophetically points to this when His mother stands there and asks Him to do something for mankind, hinting that she has the right to induce Him to an important deed for humanity. He then replies, “What we are able to do today is still connected with the blood bond, with the relationship between thee and me, for My time is not yet come.” That such a time will come when each must stand alone is expressed in the narrative of the Marriage at Cana when the announcement: “They have no wine,” was answered by Jesus with the words: “That is something that has still to do with thee and me, for My time is not yet come.” Here we have the words, “between thee and me” and “My time is not yet come.” What stands there in the text refers to this mystery. Like many others, this passage also is usually very roughly translated. It should not read: “Woman, what have I to do with thee?” but: “This has to do with me and thy blood relationship.” The text is very fine and subtle, but comprehensible only to those who have the will to understand it. But when, in our age, these religious documents are repeatedly interpreted by all kinds of people, one would like to ask, have those who call themselves Christians then no feeling for all this, that they make the Christ utter the words, incorrectly translated, “Woman, what have I to do with thee?”

In much that today calls itself Christianity which rests upon the teaching of the Gospel, we are inclined to ask, Do they really possess the Gospel? The important thing is that they should first possess it. And with such a profound document as the Gospel of St. John every word must be weighed in order that its proper value be recognized.

The First Sign

In a consideration of the Gospel of St. John, we should never lose sight of that most important point which was brought out in the lecture yesterday namely, that in the original writer of the Gospel we have to do with the “Beloved Disciple,” initiated by Christ-Jesus Himself. One might naturally ask if, aside from occult knowledge, there exists, perhaps, some external proof of this statement by means of which the writer of this Gospel has intimated that he came to a higher order of knowledge about the Christ through the “raising,” through the initiation which is represented in the so-called miracle of the raising of Lazarus. If you will read the Gospel of St. John carefully, you will observe, that nowhere previous to that chapter which treats of the raising of Lazarus is there any mention of the “Disciple whom the Lord loved.” In other words, the real author of the Gospel wishes to say: What precedes this chapter does not yet have its origin in the knowledge which I have received through initiation, therefore in the beginning you must disregard me. Only later does he mention the “Disciple whom the Lord loved.” Thus the Gospel falls into two important parts, the first part in which the Disciple whom the Lord loved is not yet mentioned because he had not yet been initiated, and that part which comes after the raising of Lazarus in which this Disciple is mentioned. Nowhere in the document itself will you find any contradictions of what I have presented in the previous lectures. Naturally, anyone who considers the Gospel only superficially will easily pass this by, will not notice it and at the present time when everything is popularized, when all manner of knowledge is forced upon us, we can often experience as an extraordinary spectacle much of a very doubtful character in this knowledge.

Who would not consider it a blessing if all kinds of knowledge could be brought to the people through such inexpensive literature as the Reclam'sche Universal Bibliothek. Among the last volumes, one has appeared on the Origin of the Bible. The author entitles himself a Doctor of Theology. He is, then, a theologian! He believes that throughout all the chapters of the Gospel of St. John, from the 35th verse of the 1st Chapter, John, the author of the Gospel, is the one referred to. When this little book came into my hands, I really could not believe my eyes and said to myself: there must be something very extraordinary under consideration here that repudiates all previous occult points of view that the Beloved Disciple is not mentioned before the “raising of Lazarus.” Still, a theologian ought to know! In order not to pass judgment too quickly, take up the Gospel of St. John and see for yourselves what stands there: “Again the next day after, John stood and two of his disciples.” Here John the Baptist and two of his disciples are spoken of. The most generous point of view that one can take toward this theologian is that his consciousness was filled with an ancient exoteric tradition which declares that John, the author of the Gospel, is one of these two disciples. This tradition is supported by Matthew IV 21. But, the Gospel of St. John cannot be explained by means of the other Gospels. A theologian therefore was responsible for introducing into popular literature a very harmful book. And if one knows how such a thing which is brought to the people in just this way continues to spread, it is possible to measure the harm which arises out of it. This is just an interpellation, in order that a certain protective wall may be erected against all kinds of objections which might perhaps be brought forward in refutation of what has been said here.

Now let us hold in mind that what preceded the “raising of Lazarus” is a communication of weighty matters, but that the writer has reserved the most profound matters for the chapters subsequent to that event. Nevertheless, he wished throughout to indicate that the content of his Gospel is something which will be thoroughly understood only by one who has attained a certain degree of initiation. Therefore he indicates in various passages that what is communicated in the first chapters has to do with a certain kind and degree of initiation. You already know that there are different degrees of initiation. For example, in a certain form of oriental initiation, seven degrees can be distinguished and these seven degrees were designated by all sorts of symbolical names. The first was the degree of the “Raven,” the second that of the ”Occultist,” the third of the “Warrior,” the fourth that of the “Lion.” Amongst different peoples, who still felt a kind of blood relationship as the expression of their group-soul, the fifth degree was designated by the name of the folk itself; thus among the Persians, for example, an initiate of the fifth degree was called in an occult sense, a “Persian.” When we understand what these names signify, then the justification of these titles will soon be evident.

An initiate of the first degree is one who constitutes an intermediary between the hidden and the outer life, one who is sent from place to place. In this first degree the neophyte must devote himself with complete resignation to the outer life, but what he ascertains there, he must bring back into the Mystery Places. One speaks of the “Raven” when words have something to communicate to the inner world of the Mystery Places from the world outside. Just call to mind the ravens of Elias, or the ravens of Wotan, even the ravens of the Barbarossa Saga, that had to discover when it was time to come forth. The initiate of the second degree stood fully within the occult life. One who was of the third degree was allowed to defend occult knowledge. The degree of the “Warrior” does not mean one who fights, but one who defends occult teaching, what the occult life has to give. One who is a “Lion” embodies the occult life within himself in such a way that he defends occultism, not only in words, but also in acts, that is, with deeds of a magical sort. The sixth degree is that of the “Sun-hero” and the seventh that of the “Father.” The fifth degree is the one we shall now consider.

The human being of ancient times was especially a part of his community and therefore when he was conscious of his ego, he felt himself more as a member of a group-soul than as an individual. But the initiate of the fifth degree had made a certain sacrifice, had so far stripped off his own personality that he took the folk-soul into his own being. While other men felt their souls within the folk-soul, he took the folk-soul into his own being, and this was because all that belonged to his personality was of no importance to him but only the common folk-spirit. Therefore an initiate of this kind was called by the name of his particular folk.

Now we know that in the Gospel of St. John it is said that Nathaniel also was one of the first disciples of Christ-Jesus. He was brought before the Christ. He is not so highly developed that he is able to comprehend the Christ. The Christ is, of course, the Spirit of all-inclusive Knowledge which cannot be fathomed by a Nathaniel, an initiate of the fifth degree. But the Christ could fathom Nathaniel. This was shown by two facts.

How did Christ designate him? “This man is a true Israelite!” Here we have the designation according to the name of the folk. Just as among the Persians, an initiate of the fifth degree is called a Persian, so among the Israelites, he is called an Israelite. Therefore Christ calls Nathaniel an Israelite. He then says to him: “Even before Philip called thee, when thou wast under the fig-tree, I saw thee!” That is a symbolical designation of an initiate like the Budha sitting under the Bodhi Tree. The fig-tree is a symbol of Egyptian-Chaldean initiation. He meant with these words: I well know that thou art an initiate of a certain degree, and canst perceive certain things, for I saw thee! Then Nathaniel recognized Him: “Rabbi, Thou art the Son of God; Thou art the King of Israel!” This word “King” signifies in this connection: Thou art one who is higher than I, otherwise thou couldst not say, “I saw thee when thou sattest under the fig-tree.” And Christ answered, “Thou believest in me because I said that I saw thee under the fig-tree: thou shalt see greater things than these.” The words “verily, verily” we shall speak about later. Then He said: “I say unto you, ye shall see the angels of Heaven ascending and descending upon the Son of Man.” Yet greater things than they had already seen would be seen by those who were able to recognize the Christ. Again, one may ask: What significant words are these?

In order to make this clear, let us call to mind what the human being really is. We have said that he is a different creature by day than by night. During the day his four human members, physical body, ether body, astral body, and ego are bound closely together. They react upon each other. We may say that when the human being is awake during the day, in a certain way his physical and etheric bodily parts are permeated and cared for by his astral and ego spiritual parts. But we have also shown that something else must be active within the etheric and physical bodily parts in order that the human being be able to exist at all in his present phase of evolution. For we have called attention to the fact that every night he draws out those members which care for this physical and ether body, namely, the astral body and ego, thus leaving his physical and ether bodies to their own fate. You all, as astral body and ego, faithlessly desert your physical and ether bodies every night. Hence you will see that Spiritual Science points out with a certain correctness that divine-spiritual powers and forces stream through the physical and ether bodies during the night so that they are, as it were, invested by these divine-spiritual forces and beings. We have also pointed out that when the astral body and ego were outside the physical and ether bodies in those periods which we call the Jahve or Jehova epochs, that Jehova was active as an inspirer. But it was the true Light, the Fullness of the Godhead or of the Elohim, the Pleroma, that was also constantly radiating through the physical and ether bodies. However, the human being, not having yet received the necessary impulse from the Christ-principle before the appearance of this Principle upon the earth, was not able to recognize it. Those principles which are to come to expression in the physical body, dwell in the higher spiritual regions of Devachan. The spiritual beings and powers which work upon the physical body are at home in the higher heavenly spheres, in higher Devachan, and those powers which work upon the ether body are in their own sphere in the lower heavenly realms. So we may say that in this physical body there are constantly active, beings from the highest regions of Devachan and in the ether body, beings from the lower devachanic regions are active. Men can recognize them only after having received the Impulse of the Christ into themselves. “If you truly understand the Son of Man, you will perceive how the spiritual forces descending from and ascending to the heavenly spheres work upon mankind. This you will know through the impulse which the Christ gives to the earth.”

What now follows, was mentioned in the lecture yesterday. The Marriage at Cana in Galilee is often called “the first of the miracles”—it were better to call it “the first sign” which Christ-Jesus made. Now in order that we may understand the stupendousness of the significance of the Marriage at Cana, we shall need to consider as a whole, much of what we have been hearing in the last lectures.

In the first place we have here a marriage—but why a marriage in Galilee? We shall understand why it is a marriage in Galilee if we call to mind once more the whole mission of the Christ. His mission consisted in bringing to mankind the full force of the ego, an inner independence in the soul. The individual ego should feel itself fully independent and separate, existing completely within itself and people should be united in marriage because of a love which they freely and voluntarily bestow upon one another. Through the Christ-Principle there should come into the earth-mission a love that would rise ever higher and higher above the material and constantly mount toward the Spirit. Love had its beginning in its lowest form which was bound up with the senses. In the earliest periods of human evolution, those who were bound together by the tie of blood loved each other and they made a great deal of the idea that love was based upon this material blood relationship.

The Christ came in order to spiritualize this love; in order, on the one hand, to loosen the bonds in which love had been entangled through the blood-relationship and on the other hand to give force and intensity to spiritual Love. Among the followers of the Old Testament we still see expressed most completely what we may call membership in the group-soul acting as the foundation of the individual ego within the Universal Ego. We have seen that the expression “I and Father Abraham are one” had a definite meaning for the adherents of the Old Testament. It meant that they felt themselves safe in the consciousness that that blood which ran through the veins of Father Abraham flowed on down even to themselves. Therefore they felt themselves secure within the whole and only those were considered members of the whole who came into being through human propagation maintained by means of this blood relationship. In the very beginning of human evolution upon the earth, marriage took place only within very narrow circles, within families related by blood. Endogamy, (marriage within the tribe) was closely adhered to. Then the narrow blood-circle gradually widened and men began to marry outside the family, but not yet within other peoples or folk. The folk of the Old Testament held fast to the idea that the folk blood relationship should be maintained. One is a “Jew” who in his blood is a Jew.

Christ Jesus did not advocate this principle. He appealed to those who had broken this principle of mere blood relationship, and the important thing He had to demonstrate, He demonstrated not in Judea, but outside in Galilee. Galilee was the region where peoples of every race and tribe had mixed together. The term Galilean means “mixed-breed,” “mongrel.” Christ Jesus went to the Galileans, to those who were most mixed. Out of a human reproduction such as this, brought about by a mingling of blood, something arose that was no longer dependent upon a physical basis of love. Therefore what He wished to say, was said at a marriage. But why at a marriage? Because at the time of a marriage reference can be made to the reproduction of human beings. And what He wished to demonstrate, He did not wish to show at a place where marriage took place within narrow boundaries, within the blood-bond, but where it was entered into independently of the tie of blood. Therefore what He had to say was said at a marriage—and at a marriage in Galilee. If we wish to understand what is expressed here, we must again turn our attention to the whole of human evolution.

It has often been said that for the occultist there is no such thing as the merely external, the purely material. All materiality is for him the expression of something of a soul-spirit nature, and just as your face is the expression of something of a soul-spirit nature, so too is the light of the sun the expression of a soul-spirit light. All that occurs apparently only in the material physical world is at the same time the expression of deeper spiritual processes. Occultism does not deny matter. For it, even the grossest matter is the expression of a soul-spirit something. Thus material facts correspond to the spiritual evolutionary processes of the world, always running parallel with them.

If in spirit we look back over human evolution to the time when mankind still lived upon an ancient Continent lying between Europe and America, upon ancient Atlantis, passing over from there into the later post-Atlantean period, we can see how generation after generation has at last led right up to ourselves. If we consider from the standpoint of race the whole significance of human evolution from the 4th to the 5th Root-race, we can see, as it were, that out of an Atlantean humanity, wholly or completely immersed in the group-soul, the individual ego of the human personality gradually evolved and slowly matured in the post-Atlantean period. What the Christ brought spiritually through His powerful spiritual impulse had to be prepared gradually through other impulses. What Jahve did was to implant the group-soul ego in the astral body and by gradually maturing it, prepare it for the reception of the fully independent “I AM.” But men could only comprehend this “I AM” when their physical body also became a fit instrument for sheltering It. You can easily imagine that the astral body might be ever so capable of receiving an ego, but if the physical body is not a fit instrument for truly comprehending the “I AM” with a waking consciousness then it is impossible to receive it. The physical body must also always be a suitable instrument for what is imprinted upon it here upon the earth. Therefore when the astral body had been matured, the physical body had to be prepared to become an instrument of the “I AM,” and this is what occurred in human evolution. We can follow the processes through which the physical body was prepared to become the bearer of the self-conscious, ego-endowed human being.

Even in the Bible it is pointed out that Noah who, in a certain sense was the progenitor of his race in the post-Atlantean period, was the first wine-drinker, the first to experience the effect of alcohol. Then we come to a chapter which may be really very shocking for many people. In the post-Atlantean period an extraordinary cultus arose; this was the worship of Dionysos. You all know that this worship was connected with wine. This extraordinary substance was first introduced to human beings in the post-Atlantean period and produced a certain effect upon them. You know that every substance has some effect upon the human creature and alcohol had a very definite action upon the human organism. In fact, in the course of human evolution, it has had a mission. Strange as it may seem, it has had the task, as it were, of preparing the human body so that it might be cut off from connection with the Divine, in order to allow the personal “I AM” to emerge. Alcohol has the effect of severing the connection of the human being with the spirit world in which he previously existed. It still has this effect today. It was not without reason that alcohol has had a place in human evolution. In the future of humanity, it will be possible to see in the fullest sense of the word that it was the mission of alcohol to draw men so deeply into materiality that they become egoistic, thus bringing them to the point of claiming the ego for themselves, no longer placing it at the service of the whole folk. Alcohol performed a service, the contrary of the one performed by the human group-soul. It deprived men of the capacity to feel themselves at one with the whole in the spirit world. Hence the Dionysian worship which cultivated a living together in a kind of external intoxication, a merging into the whole without observing this whole. Evolution in the post-Atlantean period has been connected with the worship of Dionysos, because this worship was a symbol of the function and mission of alcohol. Now, when mankind is again endeavouring to find its way back, when the ego has been so far developed that the human being is again able to find union with the divine spiritual powers, the time has come for a certain reaction, an unconscious one at first, to take place against alcohol. This reaction is now taking place and many persons today already feel that something which once had a very special significance is not forever justified.

No one should interpret what has been said concerning the mission of alcohol at a special period of time as, perhaps, favoring alcohol, but it should be understood that this has been stated in order to make clear that this alcoholic mission has been fulfilled and that different things are adapted to different periods. In the same period in which men were drawn most deeply into egotism through alcohol, there appeared a force stronger than all others which could give to them the greatest impulse for re-finding a union with the spiritual whole. On the one hand men had to descend to the lowest level in order that they might become independent and on the other hand a strong force must come which can give again the impulse for finding the path back to the Universal. The Christ indicated this to be His mission in the first of His signs. In the first place He had to point out that the ego must become independent; in the second place, that He was addressing Himself to those who had freed themselves from the blood relationship. He had to turn to a marriage where the physical bodies came under the influence of alcohol, because at this marriage wine would be drunk. And Christ Jesus showed how His mission had to proceed in the different earthly epochs. How often we hear extraordinary explanations of the meaning of the changing of water into wine. Even from the pulpit one hears that nothing else is meant than that the insipid water of the Old Testament should be superceded by the strong wine of the New. In all probability it was the wine-lovers who always liked this kind of an explanation, but these symbols are not so simple as that. It must be kept constantly in mind that the Christ said: My mission is one that points toward the far distant future when men will be brought to a union with the Godhead—that is to a love of the Godhead as a free gift of the independent ego. This love should bind men in freedom to the Godhead while formerly an inner compelling impulse of the group-soul had made them a part of It.

Let us now grasp in accordance with the prevailing thought of that time what men then experienced. Let us especially understand the thoughts that they held. It was declared that people were at one time united with the group-soul and felt their union with the Godhead. Then they developed a downward tendency and this was considered as an entanglement in matter, as a degeneration, a kind of falling away from the Divine, and the question was asked: whence came originally what the human being now possesses? From what has he fallen away? The further we go back in earthly evolution, the more we find the solid, earthly matter passing over into a fluidic state under the influence of warmer conditions. But we know that when the earth was much more fluidic than it became later on, human beings also existed, but they were much less detached from the Godhead than at a subsequent period. To the degree that the earth hardened, human things became materialized. At the time the earth was in a fluidic condition, the human being was contained within the watery element, but he could only walk about upon the earth after it had already deposited solid portions. Therefore, people felt the hardening of the physical body and could say: the human being was born out of the earth when it was still in its fluidic state, but at that time he was still wholly united with the Godhead. All that brought him into matter defiled him. Those who are to remember this ancient connection with the Divine were baptized with water. This was its symbol: Let yourself become conscious of your ancient union with the Godhead, conscious that you have become defiled, that you have descended to your present condition.

The Baptist also baptized in this way in order to bring mankind into a closer union with the Godhead. And this is what all baptism signified in ancient times. It is a radical expression, but one which brings to our consciousness what is meant. Christ Jesus had to baptize with something different. He had to direct men, not to the past, but to the future through the development of a spirituality in their inner being. Through the “holy,” the undimmed and undefiled Spirit, the human spirit could be united with the Godhead. Baptism by water was a baptism of remembrance, that of the Holy Spirit is one of prophecy pointing to the future. That relationship which has been wholly lost, and which baptism by water recalls to mind has also been lost in all that was expressed in the symbol of the wine, of the sacrificial wine. Dionysos was the dismembered God who was drawn into the individual souls, separate parts no longer knowing anything of one another. Humanity was split into many pieces and thrown into matter through what alcohol has brought to the world, alcohol the symbol of Dionysos. In the Marriage at Cana, a great principle was preserved, the instructive principle of evolution. There are, to be sure, absolute truths, but they cannot at all times be revealed to men without preparation. Each age must have its special function, its special truths. Why is it that we can speak today of reincarnation, etc.? Why are we able to sit together in such an assembly as this and foster Spiritual Science? We can do so, because all of the souls which are present within you today have been incarnated upon the earth in so and so many bodies and so and so many times. Very many of the souls which are within you now lived at one time in the Germanic countries where the Druid priests walked among you and brought to your souls Spiritual Wisdom in the form of myth and saga. And because your soul received it in that form at that time, it is now in the position to receive it in another form, the Anthroposophical. At that time it was in the form of pictures—today it is in the form of Anthroposophy. But then it would not have been possible to impart truth in its present form. Do not imagine that the ancient Druid priest would have been able to impart the truth in the form in which it is presented today. Anthroposophy is the form befitting the humanity of the present or of the immediate future. In later incarnations truth will be proclaimed, and men will work for it in quite different forms, and what is now called Anthroposophy will be related as something remembered, just as we now relate the Sagas and Fairy-tales. Anthroposophists should not be foolish enough to say that in ancient times there existed only stupidities and childish ideas, and that we alone have advanced the world so gloriously. Those, for example, who pretend to be monists do this. But we are working in Spiritual Science in preparation for the next epoch. For if our present age were not here, the next would likewise not come. No one should, however, make the future an excuse for present conduct. Much nonsense is indulged in also in respect of the teaching of Reincarnation. I have met people who said that in their present incarnation they did not need to be respectable human beings, because for this they had time enough later on. If, however, one does not begin with it today, the consequences will appear straightway in the next incarnation.

So we must understand clearly that there is nothing absolutely fixed in the forms of truth, but that what corresponds to a particular epoch of human evolution, always becomes known. That greatest impulse of evolution had, as it were, to descend even into the life customs of that time. For it had to clothe the highest truth in language and functions befitting the understanding of the particular period in question. Therefore by means of a kind of Dionysian rite or wine sacrifice, the Christ had to tell how mankind could raise itself to the Godhead. One should not fanatically ask why Christ changed the water into wine. The age should be taken into consideration. Through a sort of Dionysian rite, Christ had to prepare for what was to come.

Christ goes to the Galileans who are jumbled together out of all kinds of nationalities that were not bound by the blood-tie and there He performed the first Sign of His mission and He adapted Himself so fully to their habits of life that he turned water into wine for them. Let us hold clearly in mind what the Christ really wished to say by this: Those who have descended to the stage of materialism, symbolized by the drinking of wine, will I also lead to a union with the Spirit.—So He will be there, not alone for those who can be raised by means of the symbol of baptism, by water. It is very significant that we are shown at once that here are six vessels of purification. We shall return to this number. Purification is what is accomplished by means of baptism. If in those epochs in which the Gospel had its origin one wished to express the fact of baptism, it was spoken of as a purification. The word “baptism” was never actually used, but they said “to baptize,” and what resulted through baptism was called “purification.” Never will you find in the Gospel of St. John the corresponding ΒαπτιζΩ, except in verb form. But when it is used as a noun, it is the cleansing that is always meant, the process through which the human being is reminded of his state of purification, his relationship with the Godhead.

Even to the symbolical vessels of the rite of purification, Christ-Jesus undertook the Sign through which He indicated His mission as far as it was possible at that time. Thus in the marriage at Cana in Galilee, something of the profound mission of the Christ is expressed. He said: “My time will come in the future, it is not yet come. What I have to accomplish here has to do in part with what must be overcome through My mission.” He stands in the present and at the same time points to the future, thereby showing how He works for the age, not in an absolute but in a cultural, educational sense. It is the mother, therefore, who besought Him and said, “They have no wine.” But He replied: “What I have now to accomplish has still to do with ancient times, with me and thee, for My proper time has not yet come when wine will be transformed back again into water.” How could it have had any meaning at all to say, “Woman, what have I to do with thee?” when He then complied with what the mother had asked! It only has a meaning if we are shown that the present condition of humanity has been brought about because of the blood relationship and that a Sign has been performed in accordance with ancient usages which still needs the employment of alcohol in ordcr to point to the time when the independent ego shall have risen above the tie of the blood; it has a significance only when we are shown that for the present we must still reckon with ancient times which are symbolized by wine, but that a later time is coming which will be “His time.”

And chapter after chapter of the Gospel reveals to us two things. First it shows that what was communicated was for those who, in a certain way, were able to comprehend occult truths. In our times, exoteric Spiritual Science is presented in lectures, but at that period spiritual-scientific truths could only be understood by those who had been in a certain way actually initiated into this or that degree. Who were those who were able to understand something of what Christ-Jesus was saying about profound truths? Only those who were able to perceive outside of the physical body—those who could withdraw from the body and become conscious in the spirit world. If Christ-Jesus wished to speak to those who could understand Him, it had to be to those who were in a certain way initiated, those who could see spiritually. When, for example, He speaks of the re-birth of the soul in the chapter concerning His conversation with Nicodemus, we see that He is revealing these truths to someone who perceives with spiritual senses. You only need to read the following words:—

But there was a man of the Pharisees, named Nicodemus, a ruler of the Jews; the same came to Jesus by night.

Let us accustom ourselves to accuracy in dealing with words. We are told that Nicodemus came to Jesus “by night;” this means that he received outside of the physical body what Christ-Jesus had to communicate to him. “By night” means that when he makes use of his spiritual senses, he comes to Christ-Jesus. Just as in their conversation about the fig-tree, Nathaniel and Christ-Jesus understood one another as initiates, so too a faculty of understanding is indicated here also.

The second thing shown us in the Gospel is that Christ has always a mission to perform that has nothing to do with the mere blood tie. That is very clearly shown by His approaching the Samaritan woman at the well. He gave her the instructions which He gave those whose ego had been lifted above the common blood tie:

Then cometh He to a city of Samaria which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph.

Now Jacob's well was there. Jesus, therefore, being wearied with His journey, sat thus on the well: and it was about the sixth hour.

There cometh a woman of Samaria to draw water: Jesus saith unto her, “Give me to drink,” for His disciples were gone away into the city to buy meat.

Then saith the woman of Samaria unto Him, “How is it that thou, being a Jew, asketh drink of me, which am a woman of Samaria, for the Jews have no dealings with the Samaritans.”

Here is indicated that it was something very strange that Christ should go to a people whose egos had been withdrawn, uprooted from the group-soul. That is the important thing.

In the narrative about the nobleman, we read further that the Christ not only breaks the bond of blood that binds men together in a marriage within the folk, but he breaks also that bond that separates them into classes. He came to those whose ego had been uprooted. He healed the son of the nobleman who, according to the interpretation of the Jews, was a stranger to Him. Throughout the Gospel it is pointed out that Christ is the missionary of the independent ego which is present in every human individual. Therefore, He could say:—“When I speak of Myself in a higher sense, of the I AM, I do not at all refer to my own ego residing within me, but to a being, to something which everyone possesses within himself. My ego is one with the Father, but in general the ego present in every personality is also one with the Father.” That is also the deeper meaning of the instructions which the Christ gave to the Samaritan woman at the well.

I should like to call your attention especially to a passage, which if rightly understood will enable you to come to a deep understanding. It is the passage from the 31st to the 34th verse of the 3rd chapter which naturally must be read so that the reader is conscious of its being John the Baptist who speaks these words:—

He that cometh from above is above all: he that is of the earth is earthly and speaketh of the earth; he that cometh from heaven is above all. And what he hath seen and heard, to that he testifieth: and no man receiveth his testimony.

But he that hath received his testimony hath set his seal that God is true.

For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him.

I should like to meet anyone who understands these words according to this translation. What a contradiction! “He whom God hath sent, speaketh the word of God, for God giveth not the Spirit by measure unto him.” What is the sense of these words?

In countless utterances, Christ says: “When I speak of My Ego, I speak of the Eternal Ego in men which is one with the spiritual foundations of the world. When I speak of this Ego, I speak of something which dwells in the innermost depths of the human soul. If any man hears Me (and now He is speaking only of the lower ego which feels nothing of the Eternal) he receiveth not My testimony. He understands nothing of what I say, for I can speak of nothing that flows from Me to him. Otherwise he would not then be independent. Every one must find within himself as his own eternal base, the God which I proclaim.” A few verses back we find the passage:—

And John also was baptizing in Enon near to Salim, because there was much water there: and they came and were baptized.

Then there arose a question between some of John's disciples and the Jews about purification (this means about the form of baptism).

When such a question was raised in these circles, they were always speaking of the union with the Divine and of the submersion of humanity into matter and of how, according to the old idea of God, union with the Divine took place through the group-soul. Thus others came and said to John: “Jesus also baptizes!” And John had to make it clear to them that what had come into the world through Jesus was something very special and this he did by saying that Jesus does not teach that union symbolized by the ancient form of baptism, but teaches how men will be their own guides through the free gift of the now independent ego. And each individual must discover the “I AM,” the God, within himself. Only in this way is he in the position to find the Divine in his inner being. If these words are read thus, then the reader will be aware that He, the “I AM,” was sent from God. He who was sent from God, who was sent to enkindle the Divine in this way, also preached God in the true sense, no longer according to the blood tie.

Let us translate these passages according to their true meaning, for we have now the basis for such a translation, if we understand how the teachings of the ancients were presented. They were poetically portrayed in many books. We need only recall the Psalms of the Old Testament where in beautifully constructed language, the Divine was proclaimed. At that time the ancient blood-relationship was spoken of only as a relationship with a God. This could all be learned, but all that was learned through it was nothing more than that one was related to this ancient divinity. But, if there was a desire to comprehend the Christ, then all the ancient laws, all the ancient artificialities were unnecessary. What the Christ taught could be understood to the degree that men understood the spiritual ego within themselves. At that time, it is true, it was not possible to have full knowledge of Divinity, but one could understand what was heard from the lips of Christ-Jesus. The preliminary conditions for understanding were there. The Psalms were not then necessary, nor all the poetically constructed teachings, for all that was needed was the simplest means of expression. One needed only to speak in halting words to become a witness of God. Even in the simplest, stammering words it was possible to become a witness of the Divine; it need be only single words without metre. Anyone who felt in his ego that he was sent from God, even though he were halting in his speech, could understand the words of the Christ. Anyone knowing only the earthly relationship with God speaks in the poetic measure of the Psalms, but all his metre leads him to nothing but the ancient gods. However, anyone who felt himself deeply rooted in the spirit worlds is above all, and can bear witness of what has been seen and heard in those worlds. But those who accepted a testimony only in the accustomed way did not accept His. If there were those who accepted it, they showed by their acceptance that they felt themselves sent from God. They not only believed, they understood what the other one said to them, and through their understanding they bore witness of their words. “He who feels the ego, reveals even in his stammering words the Word of God.” This is what is meant, for the spirit here referred to does not need to express itself in metre, in any form of syllabic measure, but it can declare itself in the simplest, halting manner. Such words can easily be taken as a license for folly. But whoever refuses wisdom just because, in his opinion, the most sublime mysteries should be expressed in the simplest form possible, does so, although often quite unconsciously, merely from an inclination toward psychic ease. When it is said, “God giveth not the spirit by measure” (metre), it only means that the “measure” or metre does not help towards the spirit. But where the spirit really exists, there also is “measure.” Not everyone who has “measure” has the “spirit;” but one who has the “spirit” will come most certainly to “measure” or metre. Naturally, certain things cannot be reversed. It is not an evidence of possessing the “spirit” if one has no “measure;” nor is the possession of “measure” a proof of the “spirit.” Science is certainly no sign of wisdom, nor is a lack of science a proof of it.

So we are shown that Christ appeals to the independent ego in every human soul. “Measure” you must consider here as metre, poetically constructed speech. Then the foregoing sentence will read: “He who finds God in the ‘I AM, bears witness of Divine Speech or God's language, even in his stammering words”—and he finds the way to God.

We have already pointed out in these lectures that in the words of Christ-Jesus to Nicodemus, we must recognize a conversation between Christ and a personality who is able to perceive what can be beheld outside of the physical body by means of higher organs of cognition if developed to a certain stage. For those who understand such things, this is clearly and distinctly indicated in the Gospel wherein it is stated that Nicodemus came to Christ-Jesus “in the night,” meaning in a state of consciousness in which the human being does not make use of his outer sense organs. We shall not enter into the trivial explanations which have been presented by different people concerning these words, “in the night.” You know that in this conversation the problem is one of rebirth of the human being “out of water and Spirit.” These are very important words concerning rebirth which the Christ speaks to Nicodemus in the 4th verse of the 3rd Chapter:

Nicodemus said unto Him:—How can a man be reborn when he is old?

Jesus answered:—Verily, verily, I say unto thee, except a man be born of water and the spirit, he cannot enter into the Kingdom of God.

We have already said that these words must be carefully weighed and we should keep definitely in mind that the words of a religious document of this kind must be taken in a literal sense on the one hang, but on the other we must first discover and understand this literal meaning. The words are often quoted, “The letter killeth, but the spirit giveth life!” Those who quote these words often employ them in a very peculiar manner. They find in them a license for reading into them their own phantasy, which they call the “spirit of the thing,” and then they say to someone who has taken the trouble to learn the letter before coming to the spirit: “What have we to do with the letter? The letter killeth, but the spirit giveth life.” One who speaks in this manner, stands about on the same level with a man who would say: “The spirit is what truly lives, but the body is something dead. Therefore let us destroy the body, then will the spirit become alive.” Whoever speaks in this way does not know that the spirit is formed gradually, that the human being must use the organs of his physical body for reception of what he experiences in the physical world, which he then raises into spirit. First we must know the letter, then we can kill it; likewise, when the spirit has drawn everything it can out of the human body, the latter falls away from the human spirit.

There is something extraordinarily profound just in this very chapter of the Gospel of St. John. We can only enter into the meaning of it, when we follow human evolution still further back than we have already in our consideration of the Gospel up to the present. Today we must trace the human being back into still more remote periods of the earth's evolution.

In order that you may not, at the very beginning, be too much shocked at what I shall have to say about these early human states, I should like to lead you back once more to the ancient Atlantean epoch.

We have already called attention to the fact that before that great cataclysm of our earth, a memory of which is retained in the sagas of the Flood, our human progenitors lived out there in the west in a region which no longer exists, but which now forms the bed of the Atlantic Ocean. This continent which is called the ancient Atlantis harbored our forefathers. When we examine the later epochs of this Atlantean period of human evolution, we find, even in these epochs of the far distant past, that at least the form of the human being was not so very much unlike his present one. However, if we should go back to the earliest periods of this Atlantean continent, we would find the human form quite different from that of the present. We can go still further back.

Before the Atlantean age, the human being lived in a land which, in the language of today, is called Lemuria. This continent also perished through great changes on our earth. It occupied approximately the region which now lies between southern Asia, Africa, and Australia. When we examine the human forms which lived in Lemuria, as they present themselves to clairvoyant sight, we find them very different from those of present day humanity, and it is not necessary that I describe them to you in detail nor those of the early Atlantean period. Although you have already had to endure a great deal in the descriptions of Spiritual Science, nevertheless the forms of these ancient Lemurians, fundamentally so different from the present forms, would appear to you quite improbable. However, we must in a certain respect describe them, although quite superficially if we wish to understand what has happened to the human being in the course of the earth's evolution.

Let us suppose, for example, something in reality quite impossible, but we shall assume it for the sake of an understanding. Let us suppose that with your present senses, which of course you did not at that time possess, you could look into the latter part of the Lemurian and the first part of the Atlantean epochs of human evolution, and observe the surface of the earth in its various parts. If you should expect to be able to find the human being upon the earth by means of this physical sense perception, you would be greatly disappointed. At that time he did not exist in a form which you would be able to see with your present physical senses. It would appear to you as though certain regions of our earth's surface, already resembling islands, protruded out of the rest of the still fluidic earth, which was either surrounded by sea-water or enveloped in vapour. But those regions which thus protruded like islands were not yet dry land like our present solid earth, but soft earth masses in the midst of which fiery forces played. These island regions were continually being thrown up and then again submerged by the volcanic forces of that time. In short, there was still in the earth an element active in fire; all was still actively in a state of flux, continually changing. In certain regions which already existed, and which had been cooled to a certain degree, you would find precursors of our present animal world. Here and there you would have observed grotesque shapes; you would have found strange forms, forerunners of our reptiles and amphibians. However, you would have been able to see nothing of the human being, because at that time he did not possess a physical body dense and solid enough to be seen. You would have had to seek him elsewhere, as it were, in the masses of water and vapour. It would be, perhaps, as though you were to swim out to sea at the present time and could see there not much more of certain lower animals than a soft, slimy mass. You would then find the human physical form of that time embedded in the regions of aqueous vapour. The further back we go, the more attenuated and like his vapoury, watery environment do we find the human form of that period. Not until the Atlantean period does it begin to condense, and were we able to follow with our eyes the whole of evolution, we should be able to see how, out of the water, this human being becomes condensed, gradually descending upon the surface of the earth. As a matter of fact, it is true that the physical human being set foot upon the ground of our earth's surface relatively late. From this region of water and air, he gradually descended, crystallizing out of it. We have now obtained a sketchy picture of a human being who is not distinguishable from his environment, who consists of the same element in which he lives. When we follow very far back in the evolution of the earth, we find that this human body becomes more and more tenuous.

Now let us go back to the very beginning of our present earthly planet. We know that it arose out of the ancient Moon. This ancient Moon we have called the “Cosmos of Wisdom.” At a certain stage of its evolution, this ancient Moon did not contain what we would call solid earth, and we must understand very clearly that the physical conditions were quite different on the embodiment of our planet which just preceded our present Earth. If you follow back as far as the ancient Saturn condition, you must not imagine that it would appear as our earth now appears, that you would find rocks upon which you could walk, and trees which you could climb. None of all this existed at that time. If you had approached ancient Saturn during the middle period of its evolution from far out in cosmic space, you would not, perhaps, have seen any special cosmic body moving about, but you would have been able to detect something very strange, namely, that you had come into a region where you felt as though you had crept into an oven. The only reality of this Saturn state was that it possessed a different degree of warmth from its environment. In no other way could it have been perceived. Occultism does not, like the present ordinary physics, distinguish three conditions of matter only, but it discerns still others. The physicist declares that at present there are solid, fluidic and gaseous bodies. Saturn, however, was not yet even gaseous. Our gaseous state is much denser than the densest state on Saturn. In occultism, we distinguish also the state of warmth which is not simply a state of matter in vibration, but a fourth substantial state. Saturn consisted only of this warmth and if we proceed from Saturn to the Sun, we experience a condensation of that ancient fiery planet. The Sun is the first gaseous embodiment of our planet; it is the first gaseous or airy body. The ancient Moon-state then condenses still further; it is a fluid body which only later, when the sun departs from it, assumes a more dense condition. The actual middle condition, however, while it is still united with the sun, is the fluidic state. All that we today call mineral earth, the mineral, rocks, surface soil, all this did not exist on the ancient Moon. This appeared for the first time upon our Earth, crystallizing itself out of it.

When the Earth commenced its evolution, it began by first repeating once more all the various earlier conditions. Every substance and every being in the cosmos always repeats earlier conditions at the beginning of any new stage of evolution. Thus our Earth passed quickly through the Saturn, Sun and Moon states. When it was passing through the Moon evolution, it consisted of water, mixed with vapour—not like our present water, but a watery, that is to say, a fluidic condition of substance. The fluid state was its densest condition. This watery sphere which swam about in cosmic space was not like the water of the present, but water mixed with vapour, in other words, something gaseous and something fluidic permeating each other, and within this we find the human being. He could exist in this watery sphere, because no solid substance had yet been precipitated. Of the present human being, only his ego and his astral body were present. This ego and astral body did not yet feel themselves as separate entities, but as though embedded within the body of divine spiritual beings. They did not yet feel themselves severed from a being whose body is the water-vapour earth. Then within these ego-endowed astral bodies, enclosures were formed, very tenuous, fine human germs. This is shown in the first diagram.

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The upper part of the diagram is intended to represent the astral body and ego which, insensible to outer perception, were embedded in the water-earth sphere; these draw from themselves the first germ of the physical body which together with the ether body was in a very rarefied condition. This then took form out of this watery earth-water sphere. If you were to follow this clairvoyantly, you would see the first germ of the physical and ether bodies surrounded by the astral body and ego as shown in the first figure. That part of you—namely, your physical and ether bodies—which at present lies in bed when you sleep, formed in its very first beginnings in this Earth-state the first human germ still wholly enveloped by the astral body and the ego. The watery vapour mass then densified, and the astral body with the ego gave the impulse to this first human germ to become a part of this primal water-earth. (We cannot now follow further the evolution of the animals and plants.) The next thing that occurred was the condensation of the water, and, in a certain sense, air and water appeared. No longer were vapour and water mixed together, but water and air were separated from one another. As a result, the human corporeality—physical and ether bodies—again became somewhat more densified and because the air had separated from the water, it became airy and took into itself the fiery element. Thus what was formerly watery now became aeriform. The physical ether human germ now consisted of air permeated by fire; the astral body and ego enveloped it and all this moved about in what remained of the water, fluctuating back and forth alternately in water and air.

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We thus have before us the human being of that time, whose incipient state has reached even the density of air and has been made incalescent by fire. This has become the same human being who lies sleeping in bed today. To each of these human fire-beings belong an astral body and an ego, but they are completely embedded within the bosom of the Godhead, that is, they do not yet feel themselves individualized.

You must meditate deeply upon these things, for these conditions are so different from the present conditions of the earth, they seem shocking and unbelievable. Now you will ask:—What is the fire element which you have indicated there in the air? The fire which human beings possessed at that time still exists within you. It is the fire that pulses through your blood, it is the heat of the blood. What is left over from the ancient air also lives on within your organism. When you inhale and exhale, you have air within your otherwise solid body which flows in and out of it. When you inhale deeply, the air is then taken up into the blood and this is the reason for the warm air-breath. Imagine this air permeating the whole body, penetrating into all its parts. Now, think away all that is solid and fluid and picture only the form that remains, the form of a human being who has just inhaled; that means that he has driven the oxygen into the outermost parts of the body. A form remains which is very similar to the human, but which, however, consists only of air. The air which streams through the human being takes on the exact form of the body. A kind of shadow body remains consisting of air permeated with warmth. That is the kind of human being you were at that time; you did not then have the form which you now possess, but the physical and ether bodies were enveloped by the astral body invested with the ego. This condition continued on into the Atlantean period. Those who yield to the illusion that in the earliest epochs of Atlantis men walked about as they do today, are quite in error. The human creature first descended out of the airy sphere into the denser region of matter. There were at that time upon the earth only the animals who could not hold back their incarnation in physical form, thus they remained at the animal stage, since the earth was not yet mature enough to yield up its substance for the physical human form. Therefore the animals remained in lower forms because they could not hold back their descent into matter.

The next thing that occurred was the division of the human being, in respect of his physical body, into airy, warmth and fluid parts. This means, in an occult sense, that he became a water-man. You may say that the human being was previously already a water-man. But that would not be quite correct. Previously the earth was a watery sphere, and within it—although only in a spiritual state—were astral body and ego. They swam about in the water as spiritual beings; they were not yet individualized. Now we have for the first time reached the point where we could have found the physical human body contained within this water, but in a sort of jelly fish formation. If you had swum out into this primeval sea, you would have found in it, condensed out of the water, forms which would have been transparent to you. This is the way these human beings appeared in the beginning. First they had a water body and at the same time their astral body and ego continued to remain deeply embedded in the divine, spiritual beings. At that time, when the human being possessed this watery body the apportioning of his states of consciousness was very different from what it became later on. The separation into unconscious night and conscious day did not exist as it does now, but then, when the human being was still embedded in the beings of the divine-spiritual world, he had a dreamy astral consciousness. When, during the day, he dipped down into his fluidic, physical body, this was night to him and when he was again out of his physical body, he beheld the dazzling, astral light. When he plunged into the physical body in the morning, there all was dull and dreary and a sort of unconscious state began. Gradually, however, the present physical organs were formed in his physical body and with these he gradually learned to see. Day consciousness became brighter and brighter, and he was thereby cut off from the divine matrix. It was only toward the middle of the Atlantean period that this human creature was dense enough to become flesh and bone. After the cartilage had solidified, the bones then gradually appeared. At the same time the earth also became more solid and the human being then descended upon the surface of the earth. Thus that consciousness which he had possessed in the divine-spiritual world gradually disappeared, and he became more and more an observer of the outer world, preparing himself thereby to become a true earth dweller. In the last third of the Atlantean period, the human form became more and more like the present one.

Thus literally and truly the human being descended from spheres which we must designate water-vapour, water-air spheres. As long as he remained in the water-air sphere, his consciousness possessed the faculty of a clear astral perception, because whenever he was outside of the physical body he was above in the presence of the gods, but by virtue of the densification of the physical body, he cut himself off, as it were, from the divine substance. Like something that had acquired a shell, he slowly severed himself from his earlier connections, when he ceased to be watery and gaseous. As long as he was fluidic and airy in form, he remained above with the gods. He was not able to develop his ego, for he had not yet released himself from the divine consciousness. Because he descended into physical matter, his astral consciousness became ever more darkened. If we wish to characterize the significance of this evolutionary process, we may say that formerly, when the human being was still living with the gods, his physical and ether bodies were fluidic and gaseous in form, and were only gradually, simultaneously with the solidification of the earth, condensed to their present material form. That is the descent, but just as he has made this descent, so will he also ascend again. After he has had the experiences that are to be had in solid substance, he will again mount into those regions where his physical body will be fluidic and gaseous. He must bear within him the consciousness that if he wishes to unite himself again consciously with the gods, his true existence will be in those regions from which he has sprung. He has become condensed out of water and air and he will again become diffused into them. He can only spiritually anticipate this condition today by gaining within his inner nature a consciousness of the future state of his physical body. Only by becoming conscious of it today, however, will he gain the power to do so. When we have acquired this consciousness, our earthly goal will have been reached, our earthly mission attained. What does that mean? It means that human beings were at one time born, not of flesh and earth, but of air and water and that they must later be truly re-born in the Spirit, of air and water.

In the linguistic usage of those epochs in which the Gospels were written, (which we should also study), “Water” was called water; but “Pneuma,” which is now used for “Spirit,” was then called “Air.” It had at one time exactly that meaning. The word “Pneuma” should be translated “Air” or “Vapour,” otherwise a misunderstanding arises. Thus we should interpret the words in the conversation with Nicodemus in the following manner: “Verily, verily, I say unto thee, except a man be born of water and air he cannot enter into the Kingdom of Heaven.”

The Christ is pointing to a future condition into which the human being will develop, therefore in this conversation we have before us a deep mystery of our evolution. We have only to understand the words correctly and employ them in the manner Anthroposophy can teach us. In the common language of every day, we still have remains of this former usage, when volatile substances are spoken of as spirit. Originally the word “Pneuma” meant air. You can see that it is very important for words to be understood in a very accurate and exact sense and to be carefully weighed. Then out of this very literal meaning arises the most wonderful spiritual interpretation.

Now let us try for a little while to direct our spiritual glance toward another fact of evolution. Let us once more look back to the time when the human astral body with the ego was immersed in the matrix of a common divine astral substance. As you follow this evolutionary course, you find that development took place in such a way that it is possible to describe it schematically. In the beginning, your whole astral being was embedded in the common astral substance and through the processes which we have just described, the physical and etheric enclosed it like surrounding shells. Thus individual human beings became separated from the general astral substance as detached parts. It was as though you had a fluid substance here before you and were dipping out parts of it. The detachment of the individual human consciousness from the divine consciousness runs parallel with the formation of the physical body. Thus we may say that the further we progress, the more we see how the separate individual human beings enclosed in the shell of the physical body, develop themselves as parts which are severed from the common astrality. It is true, the human being had to pay for this becoming independent by the darkening of his astral consciousness. Therefore he looked out from the sheath of his physical body and beheld the physical plane. The ancient clairvoyant consciousness, however, gradually disappeared.

Thus we see coming into existence the human inner being, an independent individual human inner being which is the bearer of the ego. When you observe the sleeping human being of the present, you have before you in the physical and ether bodies, which have remained behind in bed, what these sheaths, formed during the course of the ages, have produced through condensation. What had previously separated from the common astral substance returns to it each night in order to receive strength from it. Of course it does not enter so deeply into this divine substance as it did at that time, otherwise it would be clairvoyant. It retains its independence. This, then, is the independent individuality that came into existence in the course of evolution.

It may be asked, to what is this independent individual human being indebted for its very existence, this inner being that seeks its strength outside the physical and ether bodies? It is indebted to the physical and ether human bodies which were gradually formed in the course of evolution. They gave birth to that which dipped down into the physical senses and looked out into the physical world during the day, but which at night sank down into a state of unconsciousness, because it had severed itself from that condition in which it previously existed. In occult language, the part remaining in bed is called the real earth-man. That was “man.” And that part in which the ego remained day and night, that part born out of the physical and ether bodies was called the “child of man” or the “son of man.” The “son of man” is the ego and astral body, born out of the physical and ether bodies in the course of earthly evolution. The technical expression for this is the “son of man.”

Then comes the question, for what purpose did Christ Jesus come to earth; what was imparted to the earth through His Impulse? The “son of man” who had severed himself from existence in the bosom of the Godhead and had broken away from his earlier connections, and in place of which developed a physical consciousness will come again to a consciousness of the spirit through the force of the Christ Who appeared upon the earth. He will not only perceive in his physical environment with physical senses, but by means of the force of his own inner being of which he is now unconscious, a consciousness of his divine existence will flash up within him. Through the force of the Christ Who came upon the earth, the son of man will again be raised to his divine estate. Previously, after the manner of the ancient Mystery initiation, only chosen individuals could perceive the divine-spiritual world. In ancient times there was a technical expression for this. Those who could look into the divine-spiritual world and could become witnesses of it were called “serpents.” Those men of ancient times who were initiated into the Mysteries in this way were “serpents.” The “serpents” were the forerunners of the deed of Christ Jesus. Moses showed his mission by lifting up before his people the symbol of the elevation of those who could perceive in the spiritual worlds; he lifted up the serpent. What these chosen few had then become, now every “son of man” could attain through the force of the Christ present upon the earth. This the Christ expresses in his further conversation with Nicodemus when He says:—“Just as once upon a time Moses lifted up the serpent, even so will the son of man be lifted up.” Throughout, Christ Jesus made use of the technical expressions of that age. First the literal sense of the expressions must be discovered, then the true meaning can be understood; this is also identical with the Anthroposophical teaching. Therefore, in ancient times only a prophecy of the “I AM” teaching could gain a footing. Only on the outer authority of the initiated could the people hear something of the power of the “I AM” which should be enkindled in every “son of man.” But we are quite sufficiently informed about this.

We have seen what the “I AM” signifies in the Gospel of St. John and can ask whether this “I AM” in the course of time has been imparted to humanity. Has it been gradually proclaimed? Did the Old Testament prophetically point to and prepare for what was brought to mankind as an impulse through the descent of the incarnated “I AM?”

Please remember that all that occurs in the course of the ages has been slowly and gradually prepared before-hand. Like the child in the mother's womb, all that was brought by Jesus-Christ had been slowly matured in the followers of the Old Testament through the ancient Mysteries. On the other hand what had been prepared in the followers of the Old Testament among the ancient Jewish peoples had grown to maturity among the ancient Egyptians. Among them were highly developed initiates who knew what was to come upon the earth. We shall now learn how the Egyptians, who were the third sub-race of the post-Atlantean root-race, developed by degrees the complete impulse of the “I AM,” and how they furnished, like the mother's womb, the outer structure for this “I AM,” but did not go far enough to give birth to the Christ Principle. Then we shall learn how at last the ancient Hebrew peoples separated from them.

Moses is represented to us as one chosen from among the people of Egypt to become the prophet of God, of the incarnated “I AM.” He prophesied the coming of the “I AM” to those who could understand something of It. He announced that for the words, “I and Father Abraham are one,” will be substituted these other words, “I and the Father are one,” which means, I and the spiritual foundation of the World are directly one. The followers of the Old Testament looked up to the folk group-soul in its plurality and in this group-soul, each individual felt sheltered as though within the Divine. Through Moses, an initiate of the old order, it was prophesied that the Christ would come; in other words, that there is a divine principle which is higher than the blood-principle flowing down through the generations. It is true, God has been active in the blood since the time of Abraham, but this blood-father is only the outer manifestation of the spiritual Father.

Moses said unto God, Who am I that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?

He said, I will be with thee: and this shall be a sign that I have sent thee: When thou hast brought forth my people out of Egypt, ye shall serve God upon this mountain.

And Moses said unto God: Behold, when I come unto the children of Israel, and shall say unto them: The God of your fathers hath sent me unto you, and they say unto me: What is his name? What shall I say unto them?

He had to announce prophetically a more exalted God, Who exists within the God of Father Abraham, but Who is at the same time a higher Principle. What is His name?

And God said unto Moses, I am the “I AM!”

Here is foretold the profound truth about the Word which later appeared incarnate in Christ-Jesus.

And he said: Thus shalt thou say unto the children of Israel: the “I AM” hath taught it to me.

This is the literal wording. In other words, this means that the “name,” that name which is the basis of the blood-name, is the “I AM”—and this “I AM” appears incarnate in the Christ of the Gospel of St. John.

And God said further unto Moses, Thus thou shalt say unto the children of Israel, the Lord, God of your fathers, the God of Abraham, the God of Isaac, the God of Jacob hath sent me unto you.

What has been seen only externally streaming through the blood, is in its deeper meaning, the “I AM.”

Thus was proclaimed what was later to enter the world through Christ-Jesus. We hear the name of the Logos, we hear Him at that time calling to Moses, “I am the I AM!” The Logos proclaims His name, that part of Himself which can be comprehended through the understanding, through the intellect. What is here proclaimed appears in the flesh as the Logos, is incarnated in Christ-Jesus.

Now let us consider the external sign of the flowing down of the Logos into the Israelitish people, as far as this can be grasped abstractly in thought. This outer sign is the “Manna” of the Wilderness. The word “Manna” is, in fact, (those who understand Spiritual Science know this) the same as “Manas”¹, the “Spirit-Self.” Thus there streams into that people which has by degrees acquired an I-consciousness, the first trace of the Spirit-Self. However that which lives and appears in Manas itself must be called by another name. It is not something that can be simply known, but it is a force which can be taken into oneself. When the Logos simply proclaimed His name, it could be understood and grasped with the intellect. But when the Logos became flesh and appeared among men, then it became a Force-Impulse which is not only a teaching and a concept, but exists in the world as a Force-Impulse in which humanity can participate. He then calls Himself no longer “Manna,” but the “Bread of Life,” which is the technical expression for Budhi or Life-Spirit.

The water transformed by the spirit, which was offered in symbolic form to the Samaritan woman, and the “Bread of Life” are the first heraldings of the influx of Budhi or Life-Spirit into mankind. Tomorrow we shall continue this discussion.

• 1. Note by translator. Dr. Steiner was giving these lectures to Theosophists who were familiar with the oriental terminology. By degrees he dropped this as the students became familiar with his own new occidental terms.