The Rudolf Steiner Archive

At the beginning of this lecture Dr. Steiner emphasised that those relatively new to the study of Spiritual Science would find many things difficult to understand. He added that unless the necessary efforts were made by these recent Members to master the elementary principles of Spiritual Science, erroneous ideas would be inevitable.

My book Christianity as Mystical Fact will have made it clear to all of you that if the Gospels are to be rightly understood, they must be regarded as treatises of Initiation. This means that in essence they are adaptations of rites and rituals of Initiation. Scripts of this nature indicated the path along which the candidate was led step by step to the higher worlds, how he must undergo certain experiences and awaken forces slumbering in his soul, how each higher stage was related to the one below, until at the stage of Initiation itself the spiritual world penetrated into his soul and revealed its mysteries. At this stage he gazed into the spiritual worlds and a vista of the Beings of the Hierarchies lay open before him. The content of these Initiation-scripts, then, was a description of the experiences which every candidate for Initiation had to undergo.

In pre-Christian times many human beings were initiated in the different centres of the Mysteries. Generally speaking the process was the same, although there were variations in details. The candidates were led stage by stage to the point where they were able to gaze into the spiritual world and the Beings of the Hierarchies were before them as spiritual—not physical—realities. That is what happened in pre-Christian times. But what did Christianity, what did the Christ Impulse signify for those who had been initiated in the ancient Mysteries? It signified that a Being, known in the physical world as Jesus of Nazareth, had revealed the secrets of the spiritual world in a new way, not in the way that had been customary in the pre-Christian Mysteries. A man who had been initiated according to the ancient rites was able to speak to others about the secrets of the spiritual worlds. But the Christ Event meant that something had come to pass whereby without having traversed the usual paths, Jesus of Nazareth was able to speak of these secrets through what happened at the Baptism in Jordan, when the Christ Being entered into him. From the moment when in an event of supreme historical significance, Jesus of Nazareth was thus initiated, the Christ Spirit spoke to those around Him of the secrets of the spiritual worlds. Christ made manifest on the physical plane, for all the world to see, something that in former times could be attained only in the secrecy of the Mysteries by those who were to be initiated: they could then go forth and speak to their fellow-men of the secrets of the spiritual worlds. We can imagine ourselves looking into sanctuaries of the ancient Mysteries and seeing how the aspirants were initiated by the Hierophants and were then able to look into the spiritual worlds and go forth to teach of them. All the rites of Initiation took place in the deepest secrecy of the temples; and outside the Mysteries there was no possibility of speaking at first hand about the spiritual worlds. But now, what had been enacted time and time again in the secrecy of the Mysteries was brought into the open in Palestine, presented there as an historical event, as the story of Jesus of Nazareth, which culminated in an Initiation of supreme significance in world-history. This was the Mystery of Golgotha. The supreme Mystery enacted as an historic fact before the eyes of all the world—this is how we must picture the connection of the Mystery of Golgotha with the Mysteries of pre-Christian times.

Now the directives for Initiation, although concerned in essentials with the same stages, differed in details among the peoples living in different parts of the Earth and these directives were adapted to the nature of the individuals living in different places at different times. Let us think of the soul of one of those generally called the Evangelists who participated in the writing of our Gospels. From their own occult training such men had some knowledge of the directives for Initiation among various peoples and in various Mysteries. They knew what experiences a man must undergo before he could proclaim the secrets of the spiritual worlds and of the Hierarchies. And now, through the events in Palestine and the Mystery of Golgotha, they had been made aware that what could previously be witnessed only by those who had attained Initiation in the Mysteries, had taken place openly on the stage of world-history and would enter more and more deeply into the hearts and souls of all men.

The Evangelists were not biographers in our sense of the word. They did not include in their writings details of no significance to the world which it is quite unnecessary for anyone to know. They were not the kind of biographers who ferret out every detail of a man's private affairs. They described the life of Christ by saying that in Jesus of Nazareth, in whom the Christ was present, something happened which had been witnessed again and again in the Mysteries but never as an historic event, concentrated into a few years. It was now an historic reality, yet it was a repetition of the temple-rituals.—The life of Jesus could therefore have been described by specifying the stages passed through in other circumstances during the process of Initiation.

The directives for Initiation in the ancient Mysteries are found again in the Gospels and indications are given there of the reason why what had formerly taken place in the deep secrecy of the temples had now been transferred to the great arena of world-history. And it is the writer of St. Mark's Gospel who, at the outset, states why he is in a position to write of an historic event which in fact fulfils a rule of Initiation though enacted on an infinitely greater scale. From the beginning he speaks of how humanity has developed in such a way that this great event might come to pass and Initiation might be transferred from the secrecy of the temple-sanctuaries to the arena of history. He proclaims that this is connected with an event foretold by the Hebrew prophets. For the Mystery of Golgotha had been foreseen and foretold by the true Initiates, among whom the Hebrew prophets may, in a certain sense, be included.

If we try to penetrate into the soul of a man such as the prophet Isaiah, the meaning of the words at the beginning of St. Mark's Gospel is approximately this: that a time will come when the souls of men will not be as they are at present. This time is already now being prepared for.—This was Isaiah's view in his own day. What did he really mean? The deeply impressive words of this prophet with which St. Mark's Gospel begins, are, as you know, usually rendered:

‘Behold, I send my messenger before thy face which shall prepare thy way before thee. The voice of one crying in the wilderness. Prepare ye the way of the Lord, make his paths straight.'¹

In these words the prophet Isaiah points to the greatest event in all world-history—the Mystery of Golgotha in Palestine. You know what trouble we have had when studying the other Gospels to make the most important passages to some extent intelligible in translation. What really matters is to render the turns of phrases in a way that will convey the profound meaning of the original language. The words should not merely lend themselves to theoretical interpretation but be able to arouse feelings similar to those aroused in men who understood the inherent character of the language in current use. Language at that time was not as abstract, dry and prosaic as it has now become. Its character as the means of verbal expression was such that in addition to the usual meaning of the words spoken the hearer was always aware of a richer significance and fullness of content and knew precisely what that content indicated. At that time a whole world of meaning was heard in the words. The ancient Hebrew language was particularly rich in this respect, even when the picture used was drawn from the realm of the senses. Phrases such as ‘prepare the way’ or ‘make his paths straight’ are pictures derived entirely from the sense-world—as if a way, or a path, were being prepared with spades and shovels. But it was a peculiar feature of Hebrew—a language of outstanding grandeur among the others—that behind these expressions which were applied to outer things, spiritual worlds could be apprehended with great exactness. Fanciful interpretations were unheard of and the procedure was unlike that adopted by our modern scholars when they read all sorts of implications into the works of poets. Arbitrary interpolations were quite impossible. This was partly because in the ancient Hebrew language the vowels were not marked in the script, and by varying them, world-secrets could be revealed in the sounds themselves. In those days men had a true feeling for all this.

In Greek—the language of the Gospel texts—this was no longer the case to the same extent. All the same, far better renderings than those produced by most translators of the Gospels would have been possible, even without occult knowledge. What has happened is that for the most part one translator has just copied another without any searching philological study of the passages in the Greek texts. Later on I will give you definite examples of errors that have been made. I do not want to interrupt our study to-day and will try, not on a philological basis but with the help of knowledge derived from spiritual-scientific investigations, to clarify the most significant passage occurring at the beginning of the Gospel of St. Mark. The following is a prophecy of Isaiah, showing what the event of Palestine was to mean.

The Greek text is as follows:

(Idou egō apostellō ton angelon mou pro prosōpou sou, hos kataskeuasei tēn hodon sou emprosthen sou,
Phōnē boōntos en tē erēmō: Hetoimasate tēn hodon Kyriou, eutheiās poieite tās tribous autou.)²

It is essential to realise from the beginning that the word Angelos (‘angel’ or ‘messenger’) was used in those ancient times only in the sense in which we use it when, in speaking of the Hierarchies, we are referring to the Beings of the hierarchical rank immediately above man. When the words τόѵ ἂγγελόѵ occur, we must realise that a Being of this rank is meant; otherwise the whole sense of the passage will be lost. Spiritual Science alone can provide the basis for understanding such a passage. But once understood it can be a foundation for what occultism has to say about the Christ-event. What is the fundamental significance of the Christ Impulse? We have expressed it as follows.—Through the Christ Impulse the human soul became conscious for the first time that an Ego, an ‘I’, was to find a place within it, a self-conscious ‘I’ through which in the further course of Earth-evolution there must be revealed all the secrets formerly revealed by the astral body through natural clairvoyance.

In the epoch of post-Atlantean culture preceding our own, men were still endowed, to some extent, with faculties of clairvoyance which enabled them to see into the spiritual world. In certain abnormal conditions of soul the secrets of the spiritual world streamed into them and they were able to gaze into the realms of the Hierarchies. Vision of the Hierarchy of the Angels persisted the longest and was the most frequent. The Angels were known as Beings belonging to the rank immediately above man. In the times of ancient clairvoyance men were not aware that they themselves possessed a faculty capable of leading them into the spiritual worlds; they regarded this possibility as a grace vouchsafed to them from without, as the implanting of spiritual powers in their souls. Hence the Prophets could point to the future, saying: “The time will come when man will be conscious of his ‘I’ and know that it is by the self-conscious ‘I’ that the secrets of the spiritual worlds will be unveiled. Man will be able to say: I penetrate into the secrets of the spiritual world through the power of the ‘I’ within me.”

But preparation was necessary before this stage could be reached. As the lowest rank of the Hierarchies, man had to be prepared by being sent an example of what he must become. The ‘Messenger’ or ‘Angel’ was to proclaim to man that he was to become an ‘I’ in the full sense of the word. And whereas the mission of earlier Angels had been to reveal the spiritual world, it was now the mission of a particular Angel to carry the revelations to a further stage, to make known to man that he was to enter into full possession of the Ego, the ‘I’. The earlier revelations were of a different character, not intended for a self-conscious ‘I’.

Isaiah proclaimed that the time of the mystery of the ‘I’ was to come and that from the host of the Angels one would be deputed to announce this.—Only in this sense can we understand what is meant when it is said that the Angel, the Messenger, was ‘sent before’—that is to say, sent before man who was to become a self-conscious ‘I’. The one who had been ‘sent before’ was to come as a Being of the Hierarchy of Angels. No Angel had yet spoken to man as a self-conscious ‘I’. So this messenger of whom the prophet Isaiah speaks is to make men aware that they must prepare to make a place in their souls for the ‘I’, the fully independent ‘I’. This passage therefore draws attention to a great revolution in the development of the human soul: whereas hitherto men had always to go out of their bodies in order to reach the spiritual world, henceforward they would be able to remain within their own ‘I’ and draw forth from the ‘I’ itself the secrets of that world.

Let us compare a soul of remote antiquity with a soul living near the time of Christ. When a man of very early pre-Christian centuries strove to rise into the higher worlds he could not retain even the degree of self-consciousness so far developed. He was obliged to discard all consciousness of self and be transported into the world of the Hierarchies, the world of pure spirituality. His consciousness was entirely suppressed.—Such were the conditions in the early pre-Christian era.

What, then, was the situation of a man living in times when in order to enter the spiritual world it was no longer necessary for self-consciousness to be suppressed but when the stage had been reached for the development of the ‘I’? Even in the Atlantean epoch the ‘I’ was already present—in a certain sense; but complete assurance that the greatest secrets and mysteries could flow from the ‘I’ itself was brought by the Christ Impulse. That is why a man who had achieved the old type of Initiation felt that if he desired to penetrate into the spiritual world and receive its revelations, he must suppress a certain part of his soul and make other parts of it particularly active. The part of his inner being that was gradually to grow into the ‘I’ had to be suppressed, darkened, to become a desolate waste in the soul. On the other hand the astral body—the body which could make a certain degree of clairvoyance possible—must be fired into activity. And then the old clairvoyant visions lit up within it.

I said that the ‘I’ was in a certain sense already present, but could not be used to investigate the secrets of the spiritual world. The ‘I’ had to be suppressed, the astral body fired into activity. But more and more it became impossible to quicken the impulses in the astral body. In olden times one of man's most elementary powers was that he was able to suppress the ‘I’ and kindle the astral body into activity; the secrets of the spiritual world then streamed into him. But progress in evolution was actually achieved just because the astral body became more and more incapable of receiving the secrets of the spiritual world. Man was obliged to admit to himself that his astral body was becoming more and more incapable of attaining what human beings had once been able to attain with the old faculty of clairvoyance, and the ‘I’ within him was not strong enough yet to achieve anything itself.

It was the best clairvoyants who were the most strongly aware of something barren, something desolate in the soul. This was the ‘I’, to which no impulse had yet been given. They were aware, too, how impossible it was to reach the spiritual world through the ‘I’. This will give you an idea of the feelings and mood of a man living in the period just before the coming of Christ. Such a man was bound to say to himself that he could no longer unfold in his astral body the powers it once possessed: but as yet he had no alternative impulse, so that there was something barren in his soul, something that could not rise into the spiritual world.

When the time for the Christ Impulse was drawing near, certain methods of training were adopted with the object of acquainting men with that province of the soul which could not yet be filled with the spirit. An individual who aspired to gain entry into the higher worlds was told that he could not rise into those worlds in his astral body, that he must withdraw into that province within him where he would feel as though he had no contact at all with the external world.

This was the mood of soul in an aspirant for Initiation at the time of the Christ Impulse. He said to himself: I must abandon all hope of reaching the spiritual world through the powers of my astral body; the time for that is past and the ‘I’ is still not ready. But from something within me that is trying to emerge and to penetrate into the spiritual world, I can surmise—no more than surmise—that it is striving with might and main to receive the spiritual impulse.

This experience, known in those days to every seeker for the light of the spirit, was called ‘the way into the solitude of the soul’, or also, ‘the way into the solitude’. The messenger who was to prepare for the Christ-event had therefore to describe the way into the solitude to those who wished to hear about the approaching Impulse. He had himself to know the depths of solitude, to preach from actual experience of the solitude of the soul.

In your study of St. Mark's Gospel you will come to realise more and more clearly that certain lofty spiritual Beings through whom matters of vital importance in human evolution are to take place, look for their instruments in suitable beings of flesh and blood and then descend to live in the soul incarnated in such a body. The messenger of whom Isaiah spoke—who must not be thought of as a man in the ordinary sense—took possession of the soul of the reincarnated Elias—John the Baptist—lived in him and was destined to proclaim to men that the Christ Impulse was at hand.

Where, then, did the voice of this messenger resound? It resounded in what I have just described to you as. ‘the solitude of the soul’. In St. Mark's Gospel we read: ‘Hear the cry in the solitude of the soul’. ὲν τῇ ὲpήμω (tē erēmō) must not be translated as if the image of a ‘wilderness’ were meant in an external sense. ὲν τῇ ὲpήμω really means: in the solitude. The imagery used helps us to glimpse the spiritual world.

We shall have a truer understanding of this expression if we devote a little study to the meaning conveyed by another word, Kyrios, or Lord, as in the usual rendering of this passage. ‘Prepare ye the way of the Lord.’ The actual meaning is still discernible in the Greek but can be confirmed by comparison with ancient tradition. In the language of those early times the meaning of a word such as this was not as abstract and shallow as it is to-day. In the age of materialism men have become superficial in their attitude to language and no longer feel as they once did, that words are the bodies of soul-beings, soul-realities, that a whole world lives in the words. The most that can be done to-day is to try to revive something of this feeling, as I have attempted to do in the Mystery Play, The Portal of Initiation.

What men felt when they uttered the word Kyrios in circumstances such as those indicated, was that it was an image, a picture, of happenings in the inner life of the soul. They felt the ‘I’ rising upwards from the depths towards the surface of the soul as the appearance of a Lord and Master, the Director and Ruler of the soul-forces. Nowadays we speak of thinking, feeling and willing as servants of the soul. But within the soul there is a Lord, a Kyrios: the ‘I’ or Ego. In olden times man could not say: ‘I think’. He said: ‘It thinks’—or, ‘it feels, it wills in me.’

At the time when the Lord of the soul-forces, the ‘I’, appeared as Ruler, the result of this crucial change in the evolution of humanity was that man now said: ‘I think, I feel, I will.’ Hitherto the soul had lived in a certain subconscious state, the captive as it were of its own forces. Now, the Lord of those forces, the ‘I’, was at hand. This passage in St. Mark's Gospel does not refer to any personality or being but to the emergence of the ‘I’ as the Lord in the whole structure of the soul. ‘The Lord within the soul is at hand.’

This was also made known in the temples where preparation was in train for what was now to take place in mankind. In a mood of holy awe and reverence it was affirmed: Hitherto the soul has had within it only the forces of thinking, feeling and willing—they are its servants: but now the Lord, the Kyrios, is drawing near.—This mighty process will continue to unfold until the end of the Earth-period and its power will constantly increase. The impulse is given by Christ and His life marks the supreme moment in earthly time. The hour on the cosmic clock indicates the point when the ‘I’ becomes more and more powerful as Lord of the soul-forces. The goal will be attained when the Earth dies in the Cosmos and man rises to higher stages of existence.

Only if you are able to feel what this means can you have an idea of what was prophesied by Isaiah and repeated by John the Baptist. Both of them wished to call attention to the crucial event in the evolution of the human soul. But the word εὐθεἱαç (eutheiās) must not be translated ‘straight’, as is usual; the right rendering is ‘open’—that is to say, not only ‘straight’ but ‘open’, meaning that the paths along which the Kyrios comes to the human soul are clear. But man must himself do something to enable the Kyrios to take hold of the soul. The way must be made free, must be made open. In short, if the passage is to be translated at all intelligibly and at the same time kept fairly close to the conventional version, it would run somewhat as follows:

‘Mark well!’—‘behold’ is not really correct—‘I send my angel before the ‘I’ in you; he will prepare the way. Hear the cry in the solitude of the soul’—the cry for the Lord of the soul. (The word ‘soul’ is not actually used but was intuitively understood.) ‘Prepare the way of the Lord of the soul; labour to make the path open for him.’

These sentences give an approximate idea of what can be felt in the words of Isaiah. The Angel in the soul of John the Baptist used them once again.

What made this possible? To answer this question we shall have to give some thought to the nature of John the Baptist's own Initiation and to its effect in his soul.

You know from earlier lectures³ that a man can be initiated either by descending into the depths of his own soul or by being prepared in such a way that his soul passes out of the body and its forces pour into the Macrocosm. Among different peoples these two paths were adopted in very diverse forms. When a man wished to pour his soul into the Macrocosm, the twelve stages to be passed were symbolised, so to speak, by the twelve signs of the Zodiac. The souls flowed out in particular directions, to particular regions of the Macrocosm. Generally speaking, a very great deal was achieved, especially for the realisation of some particular purpose in world-evolution, when a soul had developed so far that it could receive all the forces originating from the cosmic secrets of a particular zodiacal constellation. The practice in all the ancient rites of Initiation was that a candidate should be initiated into the secrets of the Macrocosm in such a way that his soul flowed out in the direction, let us say, of Capricorn, or in the case of other candidates, in the directions of Cancer, Libra, Virgo, and so on. I have said repeatedly that there are twelve different possibilities of passing out into the Macrocosm, directions indicated symbolically by the twelve constellations of the Zodiac. If a candidate was unable at once to attain the highest Initiation, the Sun Initiation, but could achieve a partial Initiation only, his soul was directed to the secrets connected with one particular constellation. But his vision must become independent of everything material. This meant that either in the rites of the Mysteries or, as in the case of John the Baptist, by grace from above, the candidate's gaze was guided to a constellation when the Earth lay between him and the constellation—that is to say, by night. Physical eyes see the physical constellation only. But when vision can penetrate through the material Earth—which means that the constellation is masked by the material Earth—then what is seen is not the physical but the spiritual reality, that is to say, the secrets which the constellation expresses.

The vision of John the Baptist was trained in such a way that at night he could look through the material Earth into the constellation of Aquarius. When the Angel took possession of his soul he had attained the Aquarius Initiation. Thus John the Baptist was able to place all his faculties and all he knew and felt at the disposal of the Angel, in order that through the Angel the secrets connected with the Aquarius Initiation might be proclaimed and the announcement made of the coming of the ‘I’, the χὐριοç, the Lord of the soul-forces.

At the same time, however, the Baptist proclaimed that the time had come when this Aquarius Initiation must be replaced by another, which would make fully intelligible the approaching rulership of the ‘I’. Therefore he said to his intimate disciples: I am one who is able to place at the disposal of my Angel all the forces coming from the Aquarius Initiation: but after me must come one whose forces are derived from an even higher source.

If you follow the course of the Sun in the daytime from the constellation of Aries, through Taurus, Gemini and so on, to Virgo, you must follow its progress at night from Libra on to Aquarius and Pisces. This is the direction of the spiritual Sun. John had attained the Aquarius Initiation and announced that He who was to come after him would possess the powers of the Pisces Initiation—the Initiation that followed his own and was regarded as the higher. Hence John the Baptist declared to his disciples: Through the Aquarius Initiation I can place at the disposal of my Angel only those powers which enable him to proclaim the coming of the χὐριοç the Lord; but there will come One who has the powers symbolised by the Pisces Initiation; and into him the Christ Himself will enter!

With these words John the Baptist pointed to Jesus of Nazareth; and for this reason, tradition assigned to Christ Jesus the symbol of Pisces, the Fishes. Moreover because every outer event is a symbol for inner happenings, fishermen were assigned as helpers of the Pisces Initiate. All these happenings are external, historical events and at the same time profoundly symbolic of the spiritual secrets.

John proclaimed: A higher form of Initiation will be vouchsafed to mankind! He himself could give only the Initiation that comes from Aquarius and he called himself an Aquarian, a Water-man. We must realise more and more clearly that astronomical and cosmic secrets are connected with the images used to express the secrets of Man. John said: ‘I have baptised you with water!’ Baptism with water lay within the power of those who had received from heaven the Initiation of Aquarius. The spiritual Sun progresses from Aquarius to Pisces (representing the progress from John the Baptist to Jesus of Nazareth) and when a being appeared in the world who had attained the Initiation of the Fishes and was therefore able to receive the spiritual impulse which must be the instrument of the Pisces Initiation—it was then possible for him to baptise, not only as John had baptised, with water, but in the higher sense described by John as ‘baptism with the Holy Ghost’.

In this lecture I have put a twofold conception before you. First: the words at the beginning of St. Mark's Gospel indicate processes in the historical evolution of humanity and speak of a higher Power—an Angel who speaks through the body of John the Baptist. Second: the passages in question relate to happenings in the heavens—the progress of the spiritual Sun from the constellation of Aquarius to the constellation of Pisces. Every line of St. Mark's Gospel contains something that can be read rightly only if in following the words we always have in mind both a human and a cosmic-astronomical meaning, and when we realise that there lives in man something that in its true significance can be found only in the heavens.

We must grasp the connection between the secrets of the Macrocosm and the secrets of human nature more exactly than is usual. At the end of this lecture I can do no more than hint at what lies behind this and I have only wished to give certain hints of these things. In studying St. Mark's Gospel we shall have to plumb depths of wisdom about which you will have to ponder for a very long time if hints are to lead to anything more. I will try to make clear to you in the following way how this Gospel should be read.

A rainbow appears to a child as something real in the sky and until it is explained to him, he thinks that he can touch and take hold of it with his hands. Later on he learns that a rainbow appears only when there is a certain combination of rain and sunshine; when the conditions of rain and sunshine change, the rainbow disappears. The rainbow is therefore not a reality in itself but only a mirage, an illusion; a combination of rain and sunshine is the reality.

Once we make a little progress on the path of occult knowledge we are likely to have an experience which will remind us of the sort of thing I have said about the rainbow, namely that ultimately there is in the external world no solid reality but only appearances which are sustained by factors outside themselves.—And do you know what this chimera is? It is man himself! Man himself is also such an appearance. If you take him as you see him with your physical senses as being reality, you are much mistaken. You are in fact surrendering to maya, to the great ‘non-being’. The word ‘maya’ is derived from mahat aya—mahat = great; ya = being; a = non, negation; hence maya = the great non-being.

On the path of occult development a man reaches the point where he begins to think of himself as something like the rainbow. He is a chimera, like everything that comes before his physical senses. Even the Sun seen as a physical globe is a chimera. When physical science describes it as a globe of gas in cosmic space, that is good enough for practical purposes; but anyone who takes the globe of gas to be a reality is becoming a victim of maya, of illusion, of non-being. The truth is that the Sun is a meeting-place for Hierarchies of spiritual Beings, whose deeds come to expression in the warmth and light streaming from the Sun. The warmth and light themselves are an illusion; our other perceptions are also illusions. Normally we picture ourselves as having a heart in our breast; but that heart is nothing more than an appearance. What we see as a heart is rather like the rings we see around street lamps when we go out in the evening in an autumn mist; the rings are not really there but are the result of definite conditions. This is also true of the human heart. Imagine that this circle represents the vault of heaven and imagine various kinds of forces streaming in from different directions of the heavens and meeting at a particular point of intersection. In ultimate reality, where we think our heart is there is nothing but these heavenly forces that stream in and intersect. If you can somehow ‘think away’ everything except those instreaming forces, then the point of intersection actually is your heart. The same sort of thing is true of our other organs which are in reality only the outcome of intersecting cosmic forces.

Look at it from another point of view. When you move from one place to another you probably think that it is some impulse inside yourself that makes you move. If you do, then you are falling a victim to what we have called maya. The real fact is that there are forces streaming in from the Macrocosm which intersect, and thus evoke an illusion about the direction in which you are walking and the forces which make you walk. Down on Earth all that you really experience is the intersection of cosmic forces. If we want to get at the truth we have to find out what is going on in the Macrocosm and what the upper and lower cosmic forces are doing. Those forces create the effect of making us think we have a heart or a liver and talk as if we were going from place to place. If we want to express all this in terms of actual reality we should have to describe the movements of cosmic forces.

If we want to give an adequate description of the reality of the Baptism administered by John the Baptist, we should have to refer to what the cosmic forces—those symbolised in Aquarius—were requiring him to do. The ultimate decision had been taken in the great World Lodge and in consequence the necessary forces were sent into John. We must therefore read in the cosmic language accounts of what happened at a particular place on Earth. The writer of St. Mark's Gospel read in the heavens the processes corresponding to the events in Palestine. It is cosmic-astronomical events which he is describing, and so he says: Look at things in this way: here you have a wall on which you can see shadows playing, and if you want to know what ‘causes’ the shadows you must look upward to what is casting those shadows. I am giving you an account of what happened at the Jordan, but those happenings are really the means by which others are reflected on Earth. These things that I am describing come about through the interplay of macrocosmic forces active in the heavens.

The writer of this Gospel is therefore describing cosmic forces, phenomena and happenings in the heavens. And what he describes is the expression, the projection, the shadow-image cast by the happenings in the Macrocosm upon the little area of Palestine on the Earth. Only if we are quite clear about this will any real understanding of the greatness and significance of the Gospel of St. Mark be possible. We had first to form an idea of its contents and to understand what is said at the beginning, namely this: The prophet Isaiah foretold that the Lord of the soul-forces will come to men and that the ‘messenger’ will live in John the Baptist; he will prepare men for the approach of the Lord of the soul-forces.

This messenger had to take up his dwelling in the body of a man who had passed through the Aquarius Initiation. John could thus make possible on Earth the work of an individual such as Jesus of Nazareth; Jesus, on His side, had been prepared for the Pisces Initiation and through it was able to receive the Christ into himself.

Events on the Earth are the reflections of cosmic happenings, related to cosmic evolution as the rainbow is related to rain and sunshine. We must study rain and sunshine if we are to describe the true nature of the rainbow. And if we want to understand what lived in the heart of John the Baptist or in the heart of Jesus of Nazareth who became the vehicle of the Christ, we must study cosmic happenings. For the whole Universe was speaking to men in what took place in Palestine and on Golgotha. The Gospel of St. Mark as it stands merely provides the letters for accounts of mighty cosmic happenings. Whoever thinks otherwise is like someone who sees one set of ink-marks here and another there but has no conception of what the word ‘Lord’ signifies. The truth is that what is recounted in this Gospel amounts only to the letters—and moreover even they are an outermost shell. We must rouse ourselves to understand to what the events in Palestine are pointing, as it were in a play of shadows.

Try to grasp what is meant by saying that earthly events are shadows of macrocosmic events and you will then have taken the first step towards a gradual understanding of St. Mark's Gospel—one of the greatest sacred records in the world.

• 1. Dr. Steiner quoted the translation by Carl Weizsacker.
• 2. Translation in the Authorised Version. Mark i, 2-3: ‘Behold, I send my messenger before thy face, which shall prepare thy way before thee. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.’
• 3. See Macrocosm and Microcosm, notably lectures 1 and 3. A course of eleven lectures given in Vienna, March 1910.

The last lecture began by speaking of the distinctive character of St. Mark's Gospel. It became clear that here, almost more than in the other Gospels, we can find in indications drawn from the deepest Christian mysteries, an opportunity to penetrate into many profound secrets and laws of the evolution of Man and of the Cosmos.

I had originally thought that during the winter it would be possible to make important and intimate references to matters of which we have not yet heard in our Movement, or perhaps better said, to matters at spiritual levels we have not yet reached. But we shall have to abandon this original plan for the simple reason that the Berlin Group has grown in numbers so astonishingly in recent weeks that it would now not be possible to make everything properly intelligible. We take it for granted that in mathematics and science some grounding is necessary if we want to reach a certain grade; and the same holds good to an even greater extent in the case of Spiritual Science. Later on, therefore, we shall have to consider how to present the parts of St. Mark's Gospel which are not suitable subjects for so large a Group.

In any attempt to understand a text such as that of the Gospel of St. Mark we must keep clearly in mind the factors which have influenced the evolution of humanity. I have always emphasised as a very general, abstract truth, that in all ages there have been certain leading figures among men who, because they were connected in some way with the Mysteries and with the spiritual, supersensible worlds, were in a position to implant into evolution certain impulses for its further progress. Now there are two main and fundamental ways in which a man can establish relationship with the supersensible worlds. One of these ways can be illustrated by the case of Zarathustra, the great Leader of mankind of whom I shall shortly be speaking in a lecture for the public. The other way in which such Leaders of men establish relationship with the spiritual worlds can be envisaged if we think of the characteristic features of the path followed by the great Buddha. These two outstanding figures differ widely in the whole manner of their work and activity.

What Buddha and Buddhism call contemplation or meditation ‘under the Bodhi tree’—a symbolic expression for a certain mystical deepening of Buddha's consciousness—is a path by which the human Ego can penetrate into its own, inmost being. This path, opened up in so glorious a way by the Buddha, is a descent of the ‘I’ into the depths, into the abyss, of its own nature.

You will get a clearer idea of what this means if you remember that we have followed the evolution of man through four stages. Three of these stages have been concluded and we are living now in the fourth. The first three evolutionary periods were those of Old Saturn, Old Sun and Old Moon, the fourth being that of the Earth proper. In the first three periods man's physical, etheric and astral bodies were brought into existence and in the present stage of Earth-evolution his ‘I’, or Ego, is developing as an integral member of his constitution. We have described the human being from various points of view as an ‘I’ enveloped in three sheaths—the astral sheath, the etheric sheath and the physical sheath, deriving respectively from the three previous evolutionary periods of Old Moon, Old Sun and Old Saturn.

At his normal stage of development to-day man has no consciousness of his astral, etheric or physical bodies. You will naturally insist that he is certainly conscious of his physical body. But that is not so. For what is normally regarded as man's physical body is an illusion, a maya. What is taken to be the physical body is the product of the interworking of the four members of man's constitution: physical, etheric and astral bodies, and the ‘I’. As the product of this interworking the physical body is visible to the eyes and can be touched by the hands. If you want to see the physical body as it really is, you must isolate it, as in a chemical analysis, by separating off and disregarding the ‘I’ and the astral and etheric bodies. But present conditions of earthly existence make this impossible. Although you may think that it happens whenever a man dies, this is not correct. What a man leaves behind at death is not his physical body, but a corpse. The physical body could not exist under the laws which come into operation after death has taken place for these laws do not properly belong to it; they belong to the external world. If you follow these thoughts through to their conclusion you will have to agree that what is usually called man's physical body is the complex of laws by which the physical body is created within our mineral world, just as their own laws of crystallisation create, let us say, quartz or emerald.

The physical body of man functions as an organism in the mineral-physical world and this is the sense in which it is always spoken of in Spiritual Science. What we know of the world to-day is nothing but the result of what the senses perceive, and such perception is only possible in an organism in which there is an Ego, an ‘I’. The superficial methods of observation now in vogue presume that an animal, for example, perceives the external world exactly as man perceives it through his senses. But this is a misguided view and people would be much astonished if—as will inevitably happen one day—they were shown how a horse, or a dog, or some other animal, pictures the world. If a picture were painted of the environment as perceived by a dog or a horse it would be very different from a man's picture of the world. We could not perceive the world as we do if the ‘I’ did not pour itself over the surrounding world, filling the sense-organs—the eyes, the ears, and so on. Only an organism in which an ‘I’ is present can perceive the world as man perceives it, and the outer human organism is itself an integral part of this picture. We must therefore conclude that what is usually called the physical body of man is only a result of our sense-observation, not the reality.

When we speak of physical man and of the physical world around him it is the ‘I’ that is viewing the world, with the help of the senses and the brain-bound mind. Hence man knows only that over which his ‘I’ extends, that which belongs to his ‘I’. As soon as the ‘I’ cannot be present there is no longer any perception of the world-picture—in other words, man falls asleep. There is no picture of the world around him and he loses consciousness.

Wherever you look, your ‘I’ is bound up at every point with what you are perceiving; it is poured over the perception so that in reality you can know only the content of your ‘I’. A normal man of modern times is aware of the content of his ‘I’ but he is not aware of his astral, etheric and physical bodies into which he penetrates every morning, for when he wakes he has no perception of his astral body. He would indeed be horrified if he had, for his astral body displays the sum-total of all the urges, desires and passions accumulated in the course of successive lives on Earth. Nor does he perceive his etheric body—there again he could not endure the sight. When he penetrates into his own intrinsic nature—into his physical, etheric and astral bodies—his attention is at once deflected to the external world; and there he sees what beneficent Divine Beings spread over the surface of his vision in order to safeguard him from descending into the core of his inner nature—an experience which he could not endure.

Therefore when we speak of this in terms of Spiritual Science, we rightly say that the moment a man wakes in the morning he passes through the portal of his own being. But at this portal stands a Watcher, the Lesser Guardian of the Threshold, who does not allow him to penetrate into his own being but diverts him immediately to the external world. Every morning a man meets this Lesser Guardian. Knowledge of him comes to anyone who, on waking, consciously passes into his astral, etheric and physical sheaths. And in the mystical life it is only a question of whether this Lesser Guardian benevolently dims our consciousness of our own inner being so that we cannot descend into it, diverting our ’I’ to the environment, or whether he allows us to enter through the portal into our own nature and being. The mystical life consists essentially in passing the Lesser Guardian of the Threshold and entering into our inmost self.

In the case of the great Buddha, what is described symbolically as ‘sitting under the Bodhi tree’ is nothing else than this descent into the inner core of being through the portal that is otherwise closed. Buddhism describes what the Buddha had to experience in order to complete this descent. The narratives are not mere legends but presentations of deeply felt truths, profound realities experienced by the soul.

The experiences encountered by the Buddha in descending into his inmost nature are described as his ‘temptations’. In his account of these temptations Buddha speaks of beings—even those he loves—who draw near to him the moment he attempts the mystical descent; they urge him to some particular activity, for instance, to practise exercises which would lead him astray. We are told that the figure of the mother of Buddha appears to his spiritual vision and urges him to practise a false kind of asceticism. It was not, of course, his real mother; indeed his temptation consisted precisely in the fact that at the first stage of his developing vision, what appeared to him was an illusion, a mask. Buddha resisted this temptation and then a host of demonic figures appeared, who are described as the cravings one experiences in hunger and thirst or as passions, urges, pride, arrogance, vanity, ambition. All these forms confront him—but how? They still lurked in his astral body, in his astral sheath, but in his stronger moments, as he sat in meditation ‘under the Bodhi tree’, he had already overcome them. This temptation of the Buddha shows us in a wonderful way how all the forces and powers of our astral body produce their effect because through the downward trend of evolution in our successive incarnations, we have steadily deteriorated. In spite of the sublime height to which he had risen, the Buddha still saw the demons which tempt the astral body and at the final stage of attainment he had perforce to conquer them.

When a man descends through the region of the astral body, through temptations, into the physical and etheric bodies—when, that is to say, he really gets to know these two members of human nature, what does he find? Our attention must here be called to experiences connected with the descent. In the course of his incarnations on the Earth, man has been able to do severe damage to his astral body, but less damage has been caused to his etheric and physical bodies. The astral body is injured by all lower urges, by every form of egoism in human nature—envy, hatred, selfishness, arrogance, pride, and so on. A normal man of to-day cannot do much more in the way of injury to the etheric body than through lying or at most through unconscious error. But even so, only a part of the etheric body can sustain injury. A certain part of the etheric body is so strong that however hard a man might try to injure it, he would be unable to do so; it would always resist. Through his individual powers a man cannot descend deeply enough into his own nature to be able to injure the etheric or the physical body. It is only in the course of repeated incarnations that the faults for which he is directly responsible have an effect upon these bodies and then they appear as illnesses, defects and dispositions to illness in the physical body. But a man cannot work directly from his individuality upon his physical body. A cut finger or a bodily infection is not the result of any activity of the soul. In the course of his incarnations man has become capable of working upon the astral body and part of the etheric body; but upon his physical body he can work indirectly only, never directly.

Hence we can say that when a man descends into the region of the etheric body upon which he still has some direct influence, everything that is part of him from his successive incarnations becomes manifest. By sinking into the depths of his own being, a man finds the way to his incarnations in the near or more distant past. And when the descent is as intense and complete as it was in the case of the great Buddha, this vision of the incarnations extends farther and farther.

Man was originally a wholly spiritual being. In course of time sheaths gathered around this spiritual being. Man was born out of the spirit, of which everything external is a condensation. Hence through penetrating into his own being he finds the way to the spirit of the universe. This descent into the sheaths enfolding the physical body is a path leading to the spiritual texture of the universe, enabling man to see how the physical has been built up in the course of his incarnations. And when he can go far enough back into the past, to the times when with his primitive clairvoyance he was in a certain respect one with the spiritual world, he then had direct vision of that world.

In tradition—which again is not merely legendary—we learn of the stages reached by the Buddha as he penetrated through his own being. Of these stages he himself says: When I had attained the stage of Illumination—that is to say, when he could feel part of the spiritual world—I beheld that world outspread before me like a cloud; but as yet I could distinguish nothing in it, for I was not yet perfect. I advanced a step further and then not only could I see the spiritual world outspread like a cloud but I could distinguish particular forms. But still I could not see what the forms actually were, for I was not yet perfect. Again I ascended a step and now not only could I distinguish the spiritual Beings but I could also recognise what order of Beings they were.—This process continued until the Buddha beheld his own archetype which had passed down from incarnation to incarnation, and could see its true relationship with the spiritual world.

This is the one way, the mystical way; it is the descent through a man's own nature and being to the point where the bounds beyond which lies the spiritual world are broken through. It is by following this path that certain leading Individualities acquire the powers they need in order to give an impetus to the evolution of humanity.

Very different is the path by which men such as the original Zarathustra came to be leaders of mankind. If you will recall what I have said about the Buddha, you will realise that having become a Bodhisattva in his earlier incarnations he must already have risen through many stages. Through the illumination known as ‘sitting under the Bodhi tree’—an expression which must be understood in the sense I have indicated—a man can develop vision of the spiritual worlds and rise to great heights through the faculties of his own Individuality. But if humanity had always been obliged to depend upon leaders of this kind only, the progress that has actually been made would not have been possible. There were leaders of a different type altogether, of whom Zarathustra was one. I am not speaking now of the Individuality of Zarathustra but of the ‘personality’ of the original Zarathustra, the herald of Ahura Mazdao. If we study such a personality at the point where he stands in world-history, we realise that this is not a human being who has risen through his own intrinsic merits. On the contrary, he is a personality who has been chosen to be the bearer, the sheath, of a spiritual Being who cannot himself incarnate in the flesh, who can only send his illumination into and work within a human sheath.

In my Rosicrucian Mystery Play, The Portal of Initiation, I have indicated how at a certain point of time, when it is necessary for world-evolution, a human being is inspired by a higher spiritual Being. This is not poetic imagery but a poetical presentation of an occult reality.

The personality of the original Zarathustra was not one which through its own merits had reached as lofty a stage of development as that attained by Buddha; the personality of Zarathustra was chosen to be the abode of a higher Being and was filled with living spirituality. Such personalities were chiefly to be found in the early, pre-Christian civilisations which had arisen throughout Europe, in North-Western and Mid-Western Asia but not in the other civilisations which spread through Africa, Arabia and Asia Minor, into Asia. In these latter territories the predominant mode of Initiation was the one I have just described as having been achieved in its highest form by the great Buddha. Taking Zarathustra as a particular example among the peoples of the Northern stream, I shall now speak of the mode of Initiation which was to be found, too, in our own part of the world. Three or four thousand years ago this was the only kind of Initiation that it was possible to attain.

The personality of Zarathustra was chosen in somewhat the following way to be the bearer of a higher Being who was not himself actually to incarnate. It was decreed by the higher worlds that into this child there was to descend a divine-spiritual Being who when the child matured could work in him, make use of his brain, his faculties and his will.—To this end the circumstances of the life of such a human being must be quite different from those otherwise prevailing in the development of an ordinary individual. The happening I shall now briefly describe must be thought of as belonging to the whole life of such a human being, not confined to the physical realm of sense. Although the symptoms will not be perceptible to the ordinary senses, it will be clear to anyone with finer powers of observation that from the very beginning there is evidence of conflict between the soul-forces of such a child and the external world; that in this child there is a will and an inner driving power at variance with what goes on in the environment. But such is the destiny of a personality thus filled with a divine-spiritual Being. He grows up as a stranger, for those around him have no insight or feelings which would help them to understand him. Generally there are only very few—perhaps only one—with any inkling of what is developing in such a child. On the other hand, conflicts with the world around will easily arise and in such a case what I described to you in the story of the temptations accompanying Buddha's descent into his own being, will take place at an earlier age of life.

In the normal way the individuality of a human being is born into the sheaths provided by his parents and his people. These sheaths do not always entirely conform with the individuality and on this account such men feel a certain dissatisfaction with destiny. A conflict of such force and intensity as was associated, for example, with Zarathustra, could not be endured by an individuality developing in the normal way. When a child such as Zarathustra is observed clairvoyantly he will be found to have feelings, faculties and forces of thought which will be quite different from those developing in the people around him. Above all it will be evident—it is in fact always evident but it passes unheeded because little attention is paid nowadays to the life of soul-and-spirit—that those around such a child know nothing about his real nature; on the contrary, they feel an instinctive hatred of him; they can make nothing of what is developing within him. There is no sharper conflict visible to clairvoyance than that between a child born to be a saviour of mankind and the storms of hatred that are unleashed around him. This is inevitable, for it is just because such a child is different that the great impulses can be given to humanity. Similar stories are also told about personalities other than Zarathustra.

The story goes that as soon as he was born, Zarathustra could smile—something that is usually not possible for several weeks. We are told that Zarathustra's smile came from his consciousness of the harmony of the world. The smile was said to be the first sign of the difference between this child and all the others around him.

There is a second story, to the effect that an enemy, as it were another Herod, named Duransarun, lived in the region where Zarathustra was born and that when the birth of the child was divulged to him by Chaldean Magi, he tried to kill the infant with his own hands. The legend tells that as he raised the sword his arm was paralysed and he was obliged to give up the attempt.—These are pictures of spiritual realities which could have been revealed only to supersensible consciousness. We are further told how this enemy of the infant Zarathustra then caused him to be carried by a servant out into the desert to become the prey of wild beasts. But when a search was made it was found that no wild beast had touched the child and that he was sleeping peacefully. This attempt having also failed, the child's enemy caused him to be laid where a herd of cows and oxen would pass and trample him to death. Instead, so the legend tells, the first beast took the child between its legs, carried him off and set him down when the whole herd had passed by. The same thing was repeated with a herd of horses. And the enemy's final attempt was to expose the child to wild animals robbed of their young. But when the parents sought news of the child they found that again the animals had done him no harm: indeed according to the legend he had been suckled by the ‘heavenly cows’.

These indications are to be understood as showing that through the presence of the spiritual Being, of the Individuality who passes into such a soul, very special forces are called into play. Such a child is brought into disharmony with his environment. This is necessary in order that evolution may be given an upward impetus. Disharmonies are always inevitable if there is to be real progress towards perfection. It must also be realised that these forces help to bring such a child into his destined relationship with the spiritual world. But how does the child himself experience all these conflicts?

Try to think of this penetration of a man's soul into his own being, as an awakening. When the soul can experience the physical body and etheric body it achieves the development we saw in the Buddha. But now imagine going to sleep in full consciousness. As things are to-day, a man loses consciousness when he goes to sleep and the Void engulfs him. But if he were to retain consciousness he would be surrounded by a spiritual world into which his being pours. But here again there are obstacles. When we go to sleep, before the portal through which we must pass there also stands a Guardian. This is the Greater /Guardian of the Threshold, who denies us entrance into the spiritual world as long as we are not ready for it. The reason for this is that if without being inwardly strong enough we attempt to pour our Ego over the spiritual world into which we pass on going to sleep, we face certain dangers.

The dangers are these.—Instead of perceiving objective reality in the spiritual world we should perceive only the effect of the fantasies which we ourselves take into that world; we take into it the worst that is in us—everything that is not in keeping with truth. Hence any premature entry into the spiritual world would mean that instead of reality, a man would see grotesque, fantastic images and forms, said by Spiritual Science to be a sight that does not belong to his humanity. Whereas if he had objective vision of the spiritual world he would reach a higher stage and would see what is human. It is always a sign that what are seen are fantasies if on rising into the spiritual world, animal forms appear. These animal forms are indications of our own irresponsible play of fancy; they appear because inwardly we have not a firm enough foundation. Faculties in us which at night are unconscious must be strengthened if we are to have a really objective vision of the outer spiritual world. Otherwise we see it subjectively and we take our fantasies into it. They do, of course, accompany us, but the Guardian of the Threshold protects us from sight of them. To be surrounded by animal forms which attack us and try to force us into error as we ascend into the spiritual world is all a purely inner process. To enter the spiritual world safely we need only develop greater and greater strength.

When an infant such as the Zarathustra-child is filled by a higher Being the little body is naturally immature and has to develop to maturity. The organic system of intellect and sensory activity is also disturbed. Such a child is in a world in which he may truly be said to be ‘among wild beasts’. I have often emphasised that in descriptions of this kind the historical and pictorial elements represent two aspects of the same thing. The happenings take place in such a way that when the spiritual forces work from outside in the form of hostility, as in the case of the Zarathustra-child, they are personified in the figure of King Duransarun. Everything also exists in archetype in the spiritual world and the external events correspond to what is taking place in that world. It is not easy for the modern mind to grasp such a thought. If we say that the events occurring around Zarathustra have significance in the spiritual world, people think that they cannot be real. If we show that the events are authentic history, we then incline to regard the personality concerned as being no more highly developed than anyone else. Thus the liberal theologians of to-day tend, for instance, to regard the figure of Jesus of Nazareth as on a par with, or not greatly excelling, what they may picture as their own ideal. It disturbs the lazy materialism of men's souls if they have to picture a really great Individuality. There must not be anything in the world superior to the professor or theologian seeking to attain his own ideal! In dealing with great events, however, we are concerned with something that is both historical and symbolic; the one aspect does not exclude the other. Those who do not understand that external events have a significance other than their surface appearance will never grasp their essential reality.

The soul of the infant Zarathustra was actually exposed to great dangers; but at the same time, as the legend relates, the ‘heavenly cows’ stood at his side to succour him and give him strength.

Similar stories can be found over the whole area from the Caspian Sea, through our own region, and into Western Europe, in connection with all great founders of world-conceptions. Such personalities, without having risen to lofty heights through their own development, are indwelt by a spiritual Being in order to become leaders of men. There were a number of such traditions among the Celts. It is related of Habich, an important figure in Celtic religion, that he too was exposed to dangers and suckled by heavenly cows; that he was attacked by hostile animals who had to give way before him. The descriptions of the perils confronting Habich, the Celtic leader, read just as if extracts had been made from the seven ‘miracles’ of Zarathustra—for Zarathustra is to be regarded as the greatest personality among leaders of this kind. Certain features of his miracles are to be found all through Greece and on into the Celtic regions of the West. As a well-known example you have only to think of the story of Romulus and Remus.

This is the second way in which leaders of mankind arise. Certain deeper features of the two great streams of culture in the post-Atlantean epoch have now been characterised. After the great Atlantean catastrophe, one of these streams of civilisation spread and developed through Africa, Arabia and Southern Asia; the other spread in a more Northerly course through Europe, to Northern and thence to Central Asia. There the two streams united; and the outcome is our post-Atlantean culture. The Northern stream had leaders such as I have described in the figure of Zarathustra; in the Southern stream, on the other hand, there were leaders of the type revealed in its loftiest form by the great Buddha.

If you now recall what you already know about the Christ-event, you will want to understand what really happened at the Baptism by John in the Jordan. As in the case of all the leading figures and founders of religious thought in the Northern stream—of whom Zarathustra had been the greatest—a diving-spiritual Being, the Christ, descended into a human being. The process was the same but carried out at the highest level. Christ descended into a human being in his thirtieth year, not in his childhood, and the personality of Jesus of Nazareth was specially prepared for this event. In the Gospels the secrets of both types of leadership are shown us in synthesis, in harmony with each other. Whereas the accounts of the Evangelists St. Matthew and St. Luke are mainly concerned to show how the human personality into whom the Christ entered had been evolved, the Gospel of St. Mark describes the nature of the Christ Himself, the element in this sublime Individuality which could not be confined within the human vehicle. That is why the Gospels of St. Matthew and St. Luke describe with wonderful clarity a story of temptation different from that related by St. Mark. He is describing the Christ who had entered into Jesus of Nazareth. The Gospel of St. Mark relates the story of temptation which occurs in other cases already in childhood—the encounter with wild animals and the help given by spiritual powers. Thus it can be regarded as a kind of repetition of the Zarathustra-miracle when St. Mark's Gospel narrates in simple and impressive words: ‘And immediately the spirit driveth him into the solitude (wilderness) ... and he was with the wild beasts; and the Angels’—that is, spiritual Beings—‘ministered unto him.’ St. Matthew's Gospel describes a quite different process, one which seems like a repetition of the temptations of Buddha, that is to say the tests and allurements confronting the soul of a man who is penetrating into his own inner being.

The Gospels of St. Matthew and St. Luke describe the path taken by the Christ when descending into the sheaths He received from Jesus of Nazareth. St. Mark's Gospel describes the kind of temptation which the Christ was obliged to undergo when He confronted the environment—as happens with all great founders of religion who had been inspired from above by a spiritual Being. Christ Jesus experienced both these kinds of temptation, whereas earlier leaders of humanity had experienced only one. Christ united in Himself the two ways of entering the spiritual world.—That is the all-important point. What had formerly taken place in two separate streams into which smaller streams then flowed, was now united in one.

It is only from this point of view that we can understand the apparent or real contradictions in the Gospels. The writer of St. Mark's Gospel had been initiated into Mysteries which enabled him to describe the temptation presented in his Gospel, namely the encounter with wild beasts and the help of spiritual Beings. St. Luke was initiated into the other aspect. Each of the Evangelists writes of what he knew and understood. Hence their Gospels present different aspects of the events in Palestine and of the Mystery of Golgotha.

In all this I have been wanting to indicate from a point of view we have not hitherto adopted, how we have to understand the course of the evolution of humanity and the intervention of particular Individualities: whether those who rise from the rank of Bodhisattva to that of Buddha, or those whose significance lies not so much in themselves as in what has come down into them from above. It is in the figure of Christ alone that these two types unite; and it is only when we know this that we can rightly understand the Christ.

It will now be clear why incongruities are apparent in mythical personalities. When we are told that one of them behaved in a matter of right or wrong as, for instance, Siegfried behaved, someone will certainly protest that after all, he was said to have been an Initiate! But in the case of a personality such as Siegfried, through whom a spiritual Being was working, the individual development is not a factor that comes into consideration. Siegfried may well have had faults. What really mattered was that an impetus should be given to the evolution of humanity, and for this purpose it was a question of choosing the most suitable personality. The same standard cannot be adopted universally and Siegfried cannot be judged as you would judge a leader arising from the Southern stream of culture, for a figure such as Siegfried differs radically in character and type from men who penetrate into their own inner self.

It can therefore be said that the leading figures belonging to the Northern stream are permeated by a spiritual Being who drives them out of themselves, enabling them to rise into the Macrocosm. Whereas in the Southern cultures a man sinks into the Microcosm, in the Northern stream his being pours into the Macrocosm and in this way he comes to know all the spiritual Hierarchies, as Zarathustra came to know the spiritual essence of the Sun.

We may therefore sum up all that has been said, as follows.—The mystical path, the path of the Buddha, leads to such depths in a man's inmost being that in breaking through to them he comes into the spiritual world. The path of Zarathustra draws a man out of the Microcosm and his being is diffused over the Macrocosm so that its secrets become transparent to him. The world has as yet little understanding of the great spirits whose missions are to unveil the secrets of the Macrocosm. There is very little understanding, for example, of the essential nature and being of Zarathustra. And we shall find how greatly what we have to say of him differs from what is usually said at the present time.

This again is a digression intended to convey to you the intrinsic character of St. Mark's Gospel.

The verses in St. Mark's Gospel which we were endeavouring to elucidate in the last lecture are followed by remarkable words in many ways similar to those found in the other Gospels, although their full significance can best be studied in that of St. Mark. The words are to the effect that after the Baptism and the experiences in the ‘wilderness’, Christ Jesus went into the synagogue and taught the people there.

The sentence is usually translated: ‘And they were astonished at his doctrine: for he taught as one that had authority, and not as the scribes.’—To a man of the present age, however orthodox a believer in the Bible, this sentence conveys little more than that His teaching was powerful and impressive—unlike that of the scribes. But in the Greek text the sentence translated ‘as one that had authority and not as the scribes', is: ὴν γαρ διδἁσχῳv αὐτοὐς ώς ἐξουαίχν ἕχων, χαὶ οὐχ ώç οί γραμματῑç

(ēn gar didamaskōn autous hōs exusiān echōn, kai ouch hōs hoi grammateis)

If we try to grasp the meaning of this significant passage we shall be led a step further towards understanding the secrets of Christ's mission. I have already called your attention to the fact that like other genuinely inspired writings, the Gospels are not easy to understand and that to grasp their real meaning we must bring together all the thoughts and ideas about the spiritual world acquired in the course of many years. Such ideas alone can give us insight into what is meant when it is said in the Gospel that He taught in the synagogue as one of the Exousiai, as a Power and Revelation, and not as those who are here called: γραμματῑç (scribes).

To understand a passage such as this we must remind ourselves of what we have learnt about the higher, supersensible worlds. We have learnt that man, as he lives in our world, is the lowest member of a hierarchical Order, that his place is at the lowest step of the ladder of this Order. Immediately above him in the supersensible world, at the first level, are the Beings called in Christian esotericism, Angeloi, Angels. They are the supersensible Beings of the rank immediately above man, who influence his life. Above them come the Archangeloi or Archangels, then the Archai or Spirits of Personality; then the Exousiai, Dynameis and Kyriotetes, and finally the Thrones, Cherubim and Seraphim.

Thus above man there are nine ranks of hierarchical Beings. And we shall now try to picture how these different supersensible Beings intervene in human life.

The Angeloi are the Beings who as messengers of the spiritual world to the individual man in his life on Earth, are nearest of all to him. They exercise a perpetual influence upon the destinies of individuals on the physical plane. The Archangeloi are spiritual Beings whose activities embrace a wider sphere. They are the Beings whom we may call ‘Folk-Spirits’, who regulate and guide the affairs of whole groups of peoples. When a man of the present day speaks of a ‘Folk-Spirit’ he thinks, purely in terms of number, of so many thousands of individuals who happen to populate the same territory. But in Spiritual Science we mean by a Folk-Spirit the actual Folk-Individuality, not such and such a number of people but a real individuality just as we speak of an individuality in the case of a single man. The spiritual guidance of a whole Folk lies in the hands of the Archangelos. All these higher Beings are supersensible entities having their own spheres of activity. The Archai, Spirits of Personality or the ‘Primal Beginnings’, are again different from the Archangeloi or Folk-Spirits. If we speak of the French, the German, the English Folk-Spirit and so on, this points to different regions of the Earth. But there is something that is common to all men to-day, at least to all Western peoples, and affords them a basis for mutual understanding. In contrast to the single Folk-Spirit we speak here of the Time-Spirit: there is a Time-Spirit in the period of the Reformation, another in our own day. The Time-Spirits, the Archai, rank above the individual Folk-Spirits, and are the leaders of successive epochs.

At a still higher level we come to the Exousiai. They are supersensible Beings of an essentially different order. To form an idea of how the Beings of these still higher Hierarchies differ from the Angeloi, Archangeloi and Archai, let us remind ourselves that there is no essential difference between a member of one Folk and a member of a different Folk as regards his outer, physical make-up and what he eats and drinks. It cannot be said that, except as regards soul and spirit, the peoples differ essentially from each other. The guiding spiritual Beings (the Time-Spirits) of the successive epochs are concerned with things of the soul and spirit only. Man does not, however, consist only of soul and spirit. It is the human astral body that is essentially influenced by whatever is of the nature of soul and spirit. There are also denser members of man's being which do not differ greatly from each other as far as the activities of the Angeloi, Archangeloi and Archai are concerned. But creative influences are exercised upon these denser members of man's nature by spiritual Beings belonging to ranks from that of the Exousiai upwards. Language and current modes of thought belong to the sphere of the Folk-Spirits and the Time-Spirits—Archangeloi and Archai. But men are also influenced by the light and air and climate of a particular region. One type of human being thrives below the Equator, another in the regions nearer to the North Pole. We shall not agree with a German professor of philosophy whose view, presented in a very widely read book, was that civilisations of essential importance would have to develop in the Temperate Zone because the human beings responsible for such culture would freeze at the North Pole and scorch at the South Pole! But we can certainly speak of the different effects of food upon human beings living in different climates. External conditions are by no means without influence upon the character of a people—for example, whether they live in mountain valleys or on plains. We see there how the forces of nature penetrate into and affect the whole of man's constitution. Knowing from Spiritual Science that supersensible Beings are active in all the forces of nature and work upon men through these forces, we can make a distinction between Archai and Exousiai, and say: The Angeloi, Archangeloi and Archai influence man through what concerns the soul and spirit only—language, current modes of thought, ideas, and so on, but they do not work through the forces of nature; their operations do not directly affect the etheric body or the physical body, which are the lower members of man's organism.

On the other hand, spiritual Beings from the rank of the Exousiai upwards work not only upon man but also in the forces of outer nature; they are the ‘Directors’ as it were of air and light, of the different ways in which foodstuffs are produced in the kingdoms of nature. They are the Beings who hold sway in these kingdoms of nature. The phenomena of thunder and lightning, rain and sunshine, how one kind of foodstuff grows in one region, other kinds in another, in short the whole ordering of earthly conditions we ascribe to spiritual Beings of the Hierarchies higher than the Angeloi, Archangeloi and Archai. We see the effects of the activity of the Exousiai, for example, in the light that works upon us as well as upon the plants, not only in the invisible effects which are the manifestations of the Time-Spirits.

Let us now consider what it is that civilisation gives to men, what they have to learn in order to make progress. Every individual has at his disposal what is yielded by his own epoch, but also, to a certain extent, the fruits of earlier epochs. Now it is only what derives from the lowest Hierarchies up to and including the Time-Spirits that can be preserved as history and be taught and studied as such. What streams directly from the kingdoms of nature cannot be preserved in tradition. Nevertheless, men whose powers of knowledge enable them to penetrate into the supersensible worlds can pass beyond the Time-Spirits to still higher forms of revelation. Such revelations are recognised as belonging to a realm higher than that of the Time-Spirits, as having greater weight than anything deriving from the Time-Spirits, and as affecting men in a very special way. Every rational human being should ask himself now and then whether his soul is affected more profoundly by what can be learnt from the traditions of the several peoples and Time-Spirits of historical epochs, or by a glorious sunrise, which is a direct manifestation of nature and of the supersensible worlds. Individuals may well become conscious that a sunrise in all its glory can stir the soul infinitely more deeply than all the science, the learning and the art of the ages. Suppose we have been deeply moved by the works in the Italian Galleries of Michelangelo, Leonardo da Vinci, Raphael and others, and later on climb some Swiss mountain and contemplate the spectacle there presented, we shall be vividly conscious of what nature can reveal. We shall ask: Who is the greater artist: Raphael, Leonardo da Vinci, or the Powers who have painted the sunrise to be seen from the Rigi?—And the answer can only be that wonderful as are the achievements of men, what comes before us as a revelation of divine-spiritual Powers is far greater.

Now when the spiritual leaders of mankind, the Initiates, appear before the world, their teachings are not based upon or drawn from tradition but flow from original sources, and their revelations are like the revelations of nature herself. What is merely repeated by others can never have an effect as powerful as that of a sunrise. Compared with what tradition has handed down of the teachings of Moses or Zarathustra and what the Time-Spirits and Folk-Spirits have communicated through forms of external culture, the effect made by nature herself is far the greater. It was only when the revelations of Moses and Zarathustra sprang from immediate experience of the supersensible worlds that their effect was as powerful as that of the revelations of nature. The wonderful thing about these original revelations to mankind is that they are like the revelations of nature herself. We should remember here that the Exousiai are the lowest Hierarchy of Beings who work in the forces and powers of nature.

What, then, was experienced by those who were gathered in the synagogue when Christ Jesus came among them? Hitherto they had been taught by the ‘Scribes’, by men who were cognisant of what the Time-Spirits and Folk-Spirits had communicated. To such teaching the people were accustomed. But now there came One who did not teach as the Scribes taught, whose words seemed like a revelation from the realm of the supersensible powers in nature, in thunder, or in lightning. Knowing that the higher the rank of the Hierarchies the greater are their powers, we can understand in all their depth these words in the Gospel of St. Mark.

If we can feel the supersensible reality behind the creations of men such as Raphael, Leonardo da Vinci and others of their calibre, we can still glimpse in the relatively small number of pictures that have come down to us, something of the original inspiration. Great works of art, works of spiritual genius, are always echoes of what was originally revealed. And if we can perceive something of what Raphael, for example, expressed in his pictures, or form a living idea of the work of Zarathustra, we shall be able to hear something of what comes from the Exousiai.

But in the teachings given in the synagogues by the Scribes, that is to say, by men whose knowledge stemmed from the Folk-Spirits and Time-Spirits, there was nothing that could even faintly echo direct revelations of nature. Hence these words in St. Mark's Gospel are an indication that in men living in those days an inkling was beginning to dawn that something entirely new was speaking to them; that through this man who came among them something revealed itself which was like a power of nature herself, like one of the supersensible Powers behind the phenomena of nature. Men began gradually to divine what it was that had entered into Jesus of Nazareth and was symbolised in the Baptism by John. The people in the synagogue were very near the truth when they said: When he speaks it is as though the Exousiai were speaking, not merely the Archai, the Time-Spirits, or the Folk-Spirits.

It is only through knowledge of Spiritual Science that we shall be able again to instil a full and living content and meaning into the barren abstractions abounding in modern translations of the New Testament, and to realise what is involved when efforts are made to penetrate to the core of the Gospels. Generations must pass before there can be any prospect of fathoming, even approximately, the deep meanings which our own times can dimly surmise. Actual investigation of a great deal in the Gospels will be possible only in the future.

Fundamentally, what the writer of St. Mark's Gospel wished to present was an elaboration of the teaching of Paul, one of the first to recognise the nature and essential being of the Christ through direct supersensible perception. We must understand what Paul actually taught and what he experienced through the revelation that came to him on the road to Damascus. Although the event is described in the Bible as a sudden revelation, those conversant with the real facts know that this kind of illumination can come at any moment to one who is striving to reach the spiritual world and that as a result of his experiences he becomes a changed man. And in the case of St. Paul it is abundantly evident that through the revelation at Damascus this was what happened.

Even a superficial study of the Gospels and of the Pauline Epistles will make it clear that St. Paul regards the Event of Golgotha as the central point of the whole evolution of humanity and that he links this Event directly with what is described in the Bible as the creation of Adam, the first man. St. Paul's teaching is to somewhat the following effect: The being we must call the spiritual man, the real man, of whom in the world of maya there is only an illusory image, came down in ancient Lemurian times to this world of illusion, facing the experiences he was to undergo in the flesh during successive incarnations. He became man in the form assumed throughout the Lemurian and Atlantean epochs and in post-Atlantean times until the coming of Christ. Then came the Event of Golgotha.

Paul was unshakably convinced after his vision near Damascus that in the Event of Golgotha something occurred that was exactly comparable with the descent of man into the flesh. For therewith the impulse was given gradually to overcome those forms of earthly existence into which man had entered through Adam. Hence Paul calls the Being who appeared in the Christ, the ‘new Adam’, whom every man can draw to himself through union with Christ.

Thus from Lemurian on into pre-Christian times we have to see the gradual descent of man into matter—whether we call him Adam or by some other name. Then he was given the power and the impulse to ascend again so that he might eventually return, enriched by the fruits of earthly existence, to the original, spiritual state that had been his before he descended into matter.

Now if we are to understand the essential meaning of evolution, we must not ask: Could man not have been spared this descent into matter? Why was it necessary for him to pass through different incarnations in order to re-ascend into the state that was his at the beginning? Such questions could spring only from complete misunderstanding of the spiritual meaning of evolution. For man takes with him from Earth-existence all the fruits of his experiences and is enriched with the content of his incarnations—a content that was not previously his.

Think, hypothetically, of a man descending and passing through his first incarnation: there he learns certain things. In his second incarnation he learns more; and so on through all the incarnations. Their course, to begin with, is one of descent: man becomes more and more deeply entangled in the physical world. Then he begins an ascent and can rise to the extent to which he receives the Christ Impulse into himself. One day he will find his way again into the spiritual world; but he will then take with him whatever he was able to acquire on the Earth.

And so Paul sees in the Christ the central point of the whole process of man's earthly evolution, the power that gives him the impulse to rise into the supersensible world enriched with all the experiences of life on the Earth.

But from this standpoint, how does Paul regard the sacrifice on Golgotha, the actual Crucifixion? It is not easy to relate to our modern ideas the way in which St. Paul—and also the writer of St. Mark's Gospel—understood the sacrifice on Golgotha, this most essential fact of human evolution. Before this can be attempted we must familiarise ourselves with the thought that man as he stands before us is a Microcosm, and we must study all the implications of this fact.

Two periods of development, each very different from the other, are apparent in man's life between birth and death in every incarnation. In various ways I have already called attention to the difference between the two periods—for our study of Spiritual Science is more systematic than people usually imagine. One of these periods lies between birth and the point at which an individual's memory begins. If you follow your memories back, you reach a certain point beyond which they cease. You were already in existence then and may have heard from your parents or relatives about your doings; hence you have some knowledge of them but you yourself remember nothing beyond a certain point of time. Normal remembrance breaks off at this point, the most favourable age for which is somewhere about the third year of life. Before that point of time a child is highly impressionable. Just think how much is taken in during the first, second and third years of life; yet modern man has no remembrance at all of how the impressions were made.—Then follows the period through which the thread of memory runs continuously.

We must pay careful attention to these two periods of development for they are very important in man's life as a whole. We must observe the development of the human being closely and accurately and avoid the prejudiced views of modern science. The facts of science confirm what I have to say, but we should not attach too much weight to biased views that deviate widely from the truth. Close observation of man's development makes it evident that his life as an individual in society is conditioned by whatever forms part of the thread of memory which begins, approximately, in the third year. Within the span of this thread of memory lies every principle by which we consciously direct our life; it embraces whatever rules of conduct we consciously accept as worthy to be followed. Our Ego has no consciousness of what lies before this point; of that, nothing finds its way into the thread of our conscious life.

Thus before our conscious life begins there are certain years during which our relation with the surrounding world is quite different from what it is later.

The difference is radical. Penetrating observation of a child before the period back to which memory extends when he is older, would show that in those first years he feels himself to be within the universal, macrocosmic, spiritual life. He does not separate or isolate himself from that life but feels part and parcel of the whole environment. He even speaks of himself as others do. He does not say: ‘I want’, but, ‘John wants’. It is only later that he learns to speak of himself as ‘I’. Modern child psychologists pick holes in this explanation but the truth is not controverted by their arguments which are just evidences of their lack of insight. In his earliest years a child still feels part of the world around him; it is only at the point from which his memories begin that he gradually detaches himself from his environment as an independent being.

It can therefore be said that the principles a man may accept for the guidance of his life and the whole content of his consciousness belong to the second phase of development beginning at the point of time referred to. In the first phase he has a quite different relation to the environment; he feels much more closely connected with it. The only way to understand this thoroughly is to imagine what would happen if the form of consciousness which has produced this feeling of direct connection with the surrounding world in early childhood were to remain in later years. If that were the case human life would take a very different course. Man would not feel so isolated; even in later years he would feel himself to be an integral part, a member, of the Macrocosm, the Great World. As things are he loses his feeling of oneness with the Great World and believes himself to be isolated from it. In ordinary life this isolation comes into a man's consciousness in an abstract form only, for instance, in his egoisms, or in a tendency to shut himself off more and more within his own skin. The view that man's life is enclosed within his skin is complete nonsense. Whenever he exhales he becomes part of the outer world for the breath previously indrawn is now outside. Man's picture of himself is pure maya but his form of consciousness makes this inevitable. Human beings nowadays are neither particularly inclined nor indeed mature enough to understand karma. If, for instance, anyone gets his windows broken he is apt to take this as an offence directed against himself, and he is annoyed by it because he feels himself to be an isolated being. But were he to believe in karma he would feel related to the whole Macrocosm and would know that in point of fact it is we ourselves who have broken the windows. For in truth we are interwoven with the whole Cosmos and it is sheer nonsense to imagine that we are enclosed by our skin. But it is only in very early childhood that this feeling of oneness with the Cosmos exists; in later life it is lost at the point to which memory reaches.

It was not always so. In earlier times, by no means very long ago, the consciousness belonging to early childhood extended, in some degree at least, into the later years of a man's life. This was in the times of the ancient clairvoyance; and with it went a very different kind of thinking and a different way of expressing facts. This is an aspect of human evolution about which the student of Spiritual Science must be quite clear.

When a male child is born nowadays he is simply regarded as the son of his father and mother: and if he has no birth or baptismal certificate bearing the names of his parents to identify him as a citizen, nothing is officially known about him and in certain circumstances his very existence is questioned. To the modern mind a human being is simply the physical offspring of his father and his mother.

This was not how people thought in a past not so very far distant. Scholars and researchers to-day do not, however, know that in earlier times not only was men's thinking different but the content and implications of the words and designations used were different. Hence interpretations of ancient legends do not convey their real meaning. We are told, for instance, of Orpheus, a Greek singer. I refer to him because he belongs to the period several centuries before the rise of Christianity. We may think of him as the one responsible for the organisation of the Greek Mysteries. This fourth post-Atlantean epoch of which he was an important figure in the opening stage, was a preparation for the Christ Event and what humanity was to receive through it. Thus in Greece Orpheus was the great Preparer.

If a man of the modern age were to encounter a figure such as Orpheus, he would simply say: he is the son of such-and-such a father and such-and-such a mother—and science might possibly look for inherited characteristics. There is, for example, a bulky tome in which all the hereditary characteristics of Goethe's families are set forth in an endeavour to present him as the sum-total of those characteristics. That is by no means how people thought in the days of Orpheus. The man of flesh and his physical attributes were not what really mattered to them. The essential qualities were those that enabled Orpheus to be the leader and organiser of pre-Christian Greek culture—certainly not the physical brain or nervous system. The essential thing was the fact that he had within him—in his own field of experience—a quality derived from the supersensible world and united with the material-physical element provided by his personality. The eyes of the Greeks were directed, not to the physical figure of Orpheus descending from father and mother, perhaps also from grandfather and grandmother; this figure was more or less unessential, being merely the outer expression, the sheath. The essential element was what had descended from a supersensible source and had united with a material entity on the physical plane. Hence a Greek would have said to himself: When Orpheus is before me, the fact that he descends from a father and a mother need hardly be taken into account; what is of importance is that his soul-qualities, which have made him what he is, stem from the supersensible, from a supersensible reality which has never hitherto had anything to do with the physical plane; a physical-material element has here been able to unite with the supersensible reality in his personality.—And because the Greeks regarded a purely supersensible quality as the hallmark of Orpheus, they said he was the offspring of a Muse, the son of Calliope, not of a physical mother but of a supersensible reality which had never had any previous connection with the physical and material.

But as the son of Calliope and nothing more than that, Orpheus could have given expression only to manifestations of the supersensible world. In keeping with the nature of the age in which he lived, it was also his mission to give expression to what would be of service to physical life in that epoch. Hence he was not only a mouthpiece for the Muse, for Calliope, as in much earlier times the Rishis were merely mouthpieces for supersensible Powers, but his own life gave expression to the supersensible in such a way that the physical world also was important to his life. His teaching was connected with and suited to the climate of Greece, to what was part of outer nature in Greece—and so Orpheus was made the son of Oeagrus, the Thracian River-God.

This shows us that to the Greeks what mattered most in their view was what was living in Orpheus’ soul. In those days men were characterised by the quality of their souls, by their spiritual value, not, as in later times, by saying: he is the son of so-and-so, or, he comes from such and such a town. It is very interesting to see how deeply involved the Greeks felt in the destiny of a man such as Orpheus, who descended on the one side from a Muse and on the other from a Thracian River-God. Unlike the ancient prophets, Orpheus was subject not only to supersensible influences but to material influences as well—to all the influences exercised by the physical-material world.

Now we know that man consists of several members: the physical body, the etheric body, the astral body and the Ego, the ‘I’. A man such as Orpheus, descended from a Muse—you now know what that means—was still able to see into the spiritual world; but on the other hand, his capacity for experiencing the spiritual world was weakened by the life he led on the physical plane as the son of his father, the Thracian River-God.

The Leaders in the second and third post-Atlantean culture-epochs who became mouthpieces for utterances of the spiritual worlds were able to perceive their own etheric body separated from the physical. In the civilisations where ancient clairvoyance prevailed—and it was the same even among the Celts—when a man was to be made aware of something he was called upon to communicate to his fellow-men, it was revealed to him in this way: his etheric body emerged from the physical body and became the bearer of forces which streamed down into it. If those who proclaimed the utterances of the spiritual worlds were men, their etheric bodies were female and they consequently saw in female form whatever communicated messages to them from the spiritual worlds.

Now it was also the purpose of the legend to show that although Orpheus was in direct contact with the spiritual Powers, as the son of a Thracian River-God there was always the possibility that he would be unable to retain what was revealed to him through his own etheric body. The more thoroughly he made himself at home in the physical world and lived his life as a son of his country, the more did his power of clairvoyance recede. The story relates that Eurydice, the transmitter of his revelations, his soul-bride, was torn away from him through the bite of an adder—a picture of his human failings—and carried off to the underworld. He could win her back only by passing through an Initiation.—Whenever we are told of a journey into the underworld, an Initiation is meant.—In order to win back his bride, Orpheus must pass through an Initiation. But he was already too closely enmeshed in the physical world. He had indeed acquired the capacity to make his way into the underworld, but on his return, when his eyes again encountered the sunlight, Eurydice vanished from his sight. Why was this? It was because on seeing the sunlight he did something that was forbidden him: he turned and looked back. That is to say, he disobeyed a strict command given him by the God of the underworld, namely, that physical man, living on the physical plane, must not look back beyond the point of time I have indicated, to the period of the macrocosmic experiences of childhood; if these experiences were to penetrate into the consciousness normal in later life, they would give rise to clairvoyance in its ancient form. Hence the command of the God of the underworld that no man may seek to penetrate the mysteries of childhood, to remember where the Threshold is fixed.—But this was what Orpheus did, and he consequently lost the faculty of clairvoyance.

Something of great delicacy and subtlety in connection with Orpheus is set before us in this story of the loss of Eurydice. One consequence is that man is sacrificed to the physical world. With a nature still deeply rooted in the spiritual he is also, partially, the sort of being which it is his destiny to become on the physical plane. And so all the forces of the physical plane press in upon him and he loses Eurydice, his own innocent soul—which it is the fate of modern man also to lose. These forces tear Orpheus to pieces; in a sense, he is sacrificed.

What is it, then, that Orpheus experienced as representative of the transition between the third and fourth epochs of post-Atlantean culture? In the first place he experienced the stage of consciousness which the child leaves behind—the connection with the Macrocosm. This does not pass over into his conscious life and therefore in his essential being man is torn to pieces and killed by life on the physical plane which in the real sense begins at the point of which we have been speaking.

And now keep in mind this man living on the physical plane; he is normally able to remember back only to a certain point of time; beyond this lie the three years of earliest childhood. With this thread of memory he is so enmeshed in the physical plane that, in his own being, he cannot endure it and he is torn to pieces. Thus it is with the true spirit of man to-day—here is a proof of how deeply he is enmeshed in matter. This is the spirit which in Pauline Christianity is called the ‘Son of Man’. Here is a concept which you must grasp—the concept of the Son of Man who can be found in a human being onwards from the point in his life to which his later memory extends, and includes everything he has acquired from the civilisation around him. Keep this ‘man’ in your mind, and then picture to yourselves what he might become if there were added to him all that presses in upon him from the Macrocosm in the first three years of his childhood. This could be a foundation only, because at that stage the developed human ‘I’ is not yet present. But if it did merge into the consciousness of a developed ‘I’, we should witness a happening comparable with what took place at the Baptism in the Jordan at the moment when the Spirit descended from above into Jesus of Nazareth: the three innocent years of early childhood merged with the rest of the human being. That is the immediate fact. And the consequence was that this innocent childhood-life, as it sought to develop on the physical Earth, could evolve for three years only—as is indeed always the case—and then met its end on Golgotha. It could not merge with what man becomes at the point in time from which in later life his memory normally begins.

Think what it would be like if; in one man, we saw mingled together all the interconnections with the Macrocosm which show themselves dimly and indistinctly in the early years of childhood but which cannot really light up in the child because he is as yet without Ego-consciousness. Think further, and picture to yourselves how, if the reality did dawn in this way in a later consciousness, something would take shape which has its origin, not in man's own nature but in the depth of those cosmic worlds out of which we are born. If you think of all this you will get an idea of the meaning of the words spoken in connection with the event portrayed as the descent of the Dove: ‘This is my beloved Son; this day have I begotten him.’ That means: Here the Christ is incarnated, begotten, in Jesus of Nazareth, born in him at the moment of the Baptism by John. In the Christ there was present, in its highest form, the consciousness otherwise belonging only to the early years of childhood; now, mingling with it, there was feeling of oneness with the Cosmos which a child would feel if it could be fully aware of its experiences during the first three years. In that case there would be still another meaning in the words: ‘I and the Father’—that is, the cosmic Father—‘are one’.

If you ponder deeply about these things you will get an inkling of what was experienced by St. Paul as a first, basic element in the revelation near Damascus and finds expression in the beautiful words: ‘Except ye become as little children, ye shall not enter into the kingdom of Heaven.’ Among many meanings of this saying there is the one indicated by St. Paul: Not I, but Christ in me—the Christ, that is, who has a macrocosmic consciousness such as a child would have if it could somehow combine the consciousness belonging to the first three years with the Ego-consciousness of later life. In the normal man of to-day these two forms of consciousness are separate: indeed they must be separate, for they are incompatible. Nor were they any more compatible in Christ Jesus Himself; after those three years, death was bound to supervene and to occur in the circumstances as they actually were in Palestine. These circumstances were not matters of chance but came about because these two lived within each other: the Son of God (which is man from the moment of his birth until the development of the Ego-consciousness) and the Son of Man (which is what he is after Ego-consciousness has been attained). The events which then culminated in the happenings in Palestine were the outcome of the living together of the Son of God and the Son of Man.

If, as I have have proposed, we are to continue our study of certain matters relating to St. Mark's Gospel, we shall have to give a very wide interpretation to this aim; and it may be only after a considerable time that we shall see where a particular line of study belongs. To-day we shall speak of matters which, although they may seem to be remote from the main theme, will be of great help later on.

In the first place I want to emphasise that those who are not actually Members of our Movement, as long as they have not to some extent familiarised themselves with the real trend of spiritual-scientific thought, will always fail to understand what meaning and value any investigation based upon clairvoyance can have for people who as yet have no such faculties. It may well be asked: How can any belief in or conviction of spiritual truths come to those who cannot see into the spiritual worlds? Here we must keep on repeating that although it is not possible to see into the spiritual worlds as long as the eyes of clairvoyance are unopened, nevertheless the effects and manifestations of what is within those worlds are continually in evidence. For instance, when it is stated on the basis of clairvoyant investigation that man consists of four members—physical body, etheric body, astral body and Ego—someone to whom clairvoyant investigation means nothing, might say: I see only the physical body; how can I convince myself that what is said about the etheric and astral bodies is true before my karmas makes it possible for me actually to see them? Now it is easy enough, if you so wish, to deny the existence of the astral body and etheric body; but the consequences of processes taking place in those bodies cannot be argued away because they are quite apparent in life. And in order that you may gradually come to understand that the structure of man's being and constitution is taken for granted in many expressions used in the Gospels, I want to-day to show you how the consequences of processes in the etheric or the astral body, for example, are clearly evident in everyday life on the physical plane.

Let us first of all consider the difference between a man who is full of idealism, who sets himself high ideals, and one who, generally speaking, lacks any such inclination, who acts only in response to external stimuli, eating when he is hungry, sleeping when he is drowsy and allowing instinct or desire or passion to drive him to whatever action he may take. Naturally there are any number of intermediate stages between the two types of men—those of the kind last described and those others whose purposes, thoughts and ideals infinitely transcend anything they are able to achieve in everyday life. Idealists such as this are in a peculiar position. They have to learn and to accept as a fact that in life on the physical plane our actions can never wholly conform with our highest ideals. An idealist always has to accept the fact that actions must inevitably fall short of his ideals. Strictly speaking, then, it must be admitted that in ideals there is always something loftier than actual deeds. From the standpoint of Spiritual Science the mark of the idealist is that his thoughts are loftier than his deeds.

Of the other type of individual the opposite can be said, namely, that his thoughts are of less account than his actions. A man who acts only out of instincts, passions, desires or similar urges, lacks the quality of thought that would be capable of comprehending the results of his deed at any particular moment; happenings to which he gives no thought at all ensue from what he does on the physical plane. His purposes and thoughts are narrower in scope and more restricted than his actions, his deeds, on the physical plane.

The clairvoyant has something to tell us about these two types of men. When we perform a deed in life that is of greater importance than our thoughts, this deed always casts a reflected image, a mirror-picture, into our astral body: indeed after every single deed we perform an image, a picture, is left in the astral body. This image subsequently imprints itself on the etheric body and in that form remains perceptible in the Akasha Chronicle, so that a clairvoyant is able to see the reflected pictures of what a man has done during the course of his life. Similarly, when actions fall short of the fulfilment of the ideals, reflected pictures are left in the astral body and again impressed upon the etheric body. But there is one great difference between the reflected pictures of actions springing from instincts, desires and passions, and the reflected pictures of actions which are the outcome of idealism. The first contain something which endures as a destructive element in a man's whole life; they are images held in the astral body which react upon the whole human constitution and gradually undermine it; they are closely connected with the way in which a man in his life on the physical plane slowly undermines his forces until he dies. On the other hand, reflected pictures or images springing from thoughts that are loftier than our actions have life-giving properties. They are particularly stimulating for the etheric body and continually bring new life-giving forces into our whole constitution.

Thus according to the findings of clairvoyance we have within our constitution on the physical plane forces which destroy and also forces which continually impart new life. As a rule the effect of these forces in our lives can be easily observed. We meet human beings who are surly, hypochondriacal, morose in temperament, unable to come to terms with their own soul-life which in turn reacts upon their physical organism. They become apprehensive and uneasy, and anxiety, if it is persistent, manifestly undermines their physical health. In short, there are individuals who in their later years become melancholic, sullen, unable to adjust themselves inwardly and are in many respects unbalanced. If we were to look for the cause of bearing and conduct of this kind we should find that such individuals had little opportunity in earlier life to experience how idealistic thought can be loftier than action.

In everyday life these things are often unnoticed, although the effects cannot be denied. Many individuals feel the effects very strongly as the prevailing mood of their whole life of soul; they may even feel them in their bodily constitution. The existence of the astral body may be denied but not its consequences, for they are matters of actual experience. And when things of this kind can be observed in ordinary life, people ought to realise that it is not, after all, so very foolish to assert that although supersensible happenings and facts can be observed only by a clairvoyant, anyone can perceive their manifestations in actual life.

On the other hand, actions which inevitably fall short of their corresponding thoughts leave impressions which manifest themselves in later life as courage, confidence, balance. These qualities work right into the physical organism; but the connections will be perceived only if life is observed not in short sections but over a lengthy period. The error of many scientific observations is that conclusions about some effects are drawn on the basis of what happens in the course, say, of the next five years, whereas in many cases the effects show themselves only after decades.

But as well as individuals who are idealists, whose thoughts are loftier than a particular experience there are others whose thoughts always fail to keep pace with their experiences. There are very many experiences which can be grasped in thought only with the greatest difficulty. We eat and drink every day by instinct or as the result of desire: but it takes a very long time, even for one who is undergoing spiritual development, to relate these things too to the spiritual life. In point of fact, everyday things are more difficult than any others to bring into relation with the spiritual life. In the case of eating and drinking we shall have achieved this only when we have discovered why, in order to serve the course of the world's evolution, we have to take physical substances into ourselves in a rhythmic process, and what connection these physical substances have with spiritual life. We then find that metabolism is not a physical process only, but by virtue of its rhythm also has in it something essentially spiritual.

Now there is a way in which things not merely demanded by external necessity can be gradually spiritualised. When we are eating fruit, let us say, such spiritual knowledge as we possess enables us to form an idea of how the fruit—an apple, for instance—is related to the universe as a whole. Admittedly, however, this takes a long time. We can also train ourselves to regard eating as being something more than a merely physical activity and to remember how the spirit participates by way of the sun's rays in the ripening of the fruit. We can thus spiritualise the most material, everyday processes and learn to penetrate them with our thoughts. I can do no more than indicate here how thoughts and ideas can penetrate into processes of this kind. It is a long business and in our time very few people indeed can develop adequate thoughts about eating.

We shall therefore admit that there are individuals who act purely on the basis of instinct and others who act on the basis of ideals. The life of every human being divides itself in such a way that in some cases the thoughts cannot keep abreast of the actions and in others the range of the thoughts and ideals is greater than that of the actions. We have within us, on the one hand, forces which lead our life into decline and work in such a way that our physical organism matures through inner causes towards death. And we have within us other forces which bring life to our astral and etheric bodies and shine out within them like a new light. It is these latter forces which remain in our etheric body as life-giving forces. When at death the spiritual part of our being abandons its physical sheath, the etheric body is still around us during the first few days, making it possible for us to have the backward survey over our whole life of which I have often spoken.

The most valuable thing remaining to us as an inwardly formative, upbuilding power are these life-giving forces, originating from the fact that our ideas have transcended the bounds of our actions. These forces continue to work in us after death and actually provide further life-giving forces for the following incarnation.

Life-giving forces, then, implanted by ourselves, remain in the etheric body as an element that is always young. And although we cannot thereby prolong our life, we can enable the freshness of youth to remain for a longer period by ensuring that our thoughts transcend the range of many of our actions.

If we ask what is the best way of acquiring ideals which transcend our actions we shall find it possible if we devote ourselves to Spiritual Science. When, for instance, we learn from Spiritual Science of the evolution of man, forces are set astir in the higher members of our being and this gives rise to idealism in the most concrete, most balanced form. One of the achievements of Spiritual Science is to pour fresh, youthful, fertile forces into our astral and etheric bodies.

The very different attitudes to Spiritual Science adopted by individuals in this modern age are due not to the fact that these individuals have no clairvoyant faculties but that in everyday life their observation is not sufficiently exact. Otherwise they would see in what different ways the human soul and spirit manifest themselves in the physical organism. People who thoroughly disbelieve in Spiritual Science may hear that the physical body of man is somehow permeated by certain higher members. Let us take them together and simply call them the soul-and-spirit. But present-day materialists will not believe in the existence of this man of soul-and-spirit: they believe only in physical man and are in this respect particularly materialists. By ‘materialists’ people often mean simply the theoretical materialists, who believe only in matter. But as I have said again and again, these theoretical materialists are by no means the worst. A materialist may use his intellect just to create concepts; they will in any case be very limited in scope and this form of materialism is not so very harmful. But when materialism is reinforced by other factors it can be very detrimental to the man's life as a whole—especially if the inmost, spiritual core of his being becomes dependent upon his material constitution. And nowadays, especially, how dependent men are upon matter! Theoretical materialism leads thoughts astray and is fatal to the ties that link souls together. But external life too is greatly influenced by the fact that so many people put materialism into actual practice. I mean by that, individuals who are so dependent upon their physical constitution that they can spend only a few winter months in their offices and in summer find it necessary to go off to the Riviera. The fact is they are so utterly dependent upon what is material that the soul has to subject itself to the needs which life dictates to it. That again is a different kind of materialist from a man who is materialistic only in his thoughts and ideas. Theoretical idealism may lead to the conviction that theoretical materialism is all wrong. But to cure practical materialists, to cure complete dependence upon the substances of the physical body, is possible only through genuine absorption in Spiritual Science.

If people could bring themselves to think—that is if their thoughts came not just from their intellect but were connected with reality—they would recognise from perfectly ordinary, everyday facts that there is a great difference between the various parts of man's being, for example between the hands and other parts of the body—the shoulders, let us say. A purely external investigation of man's physical body reveals differences in the action of the nerves. But it must be remembered that we can exercise a certain influence here. If the behaviour of the nerves were decisive for the soul we should be dependent upon material effects, for the action of the nerves is a material effect. But we are certainly not dependent in this respect, for influences of every kind can be brought to bear on the action of the nerves. The reason, quite simply, is that the etheric and astral bodies—the soul-and-spirit part of man—work in such very different ways. It is not enough to say that the physical body is filled with the etheric and astral bodies, for there is a difference that varies with the part of the body under consideration. We can easily convince ourselves that spiritual influences acting upon different parts of the body produce different effects. But we must be quite clear that what happens in life is under the sway of necessity. When there is something unusual about the direction taken by a current of air the physicist can apply his laws to discover the reason. But why is it that people do not reflect about the significance of the fact that they wash their hands far more often than any other part of the body? You will think it strange to introduce such matters; but it is these everyday phenomena that confirm the communications of a clairvoyant. It is also a fact that there are individuals who enjoy washing their hands as often as possible, and others who do not. Understanding of such an apparently trivial fact actually demands very advanced knowledge. To a clairvoyant the hands of a man are remarkably different in a particular respect from all his other bodily members. Luminous projections of the etheric body stream out from the fingers, sometimes glimmering faintly, sometimes flashing far into the surrounding space. The radiations from the fingers vary according to whether the man is happy or troubled and there is also a difference between the back of the hands and the palm. For anyone able to observe clairvoyantly, a hand, with its etheric and astral parts, is a most wonderful structure. But everything in our environment, material though it be, is a revelation, a manifestation, of the spirit. You should think of matter as being related to spirit as ice is to water; matter is formed out of spirit—call it ‘condensed spirit’ if you like. Contact with any material substance means contact with the spirit in that substance. All our contact with anything of a material nature is in fact—to the extent that it is purely material—maya. In reality it is spirit with which we come into contact.

If we observe life with sensitivity, we shall realise that washing the hands—especially if it is done frequently—brings a man into contact with the spirit in the water and has a considerable effect upon his whole disposition. Some individuals have a great fondness for washing their hands; directly the least speck of dirt gets on their hands they must be washed! Such characters either have, or will develop, a very definite relation to their surroundings, a relation not entirely the outcome of material influences. It is as if delicate forces in matter were working upon such individuals when there is this relationship between their hands and the element of water. Even in everyday life you will find that these people have an entirely healthy kind of sensitivity and more delicate powers of observation than others. They are at once aware, for instance, whether someone standing near them has a brutal or a kindly disposition. On the other hand, individuals who do not mind their hands being dirty are actually of a coarser disposition and erect a sort of barrier between themselves and their environment. This is a fact and can actually be observed as being characteristic of certain groups. Travel through certain countries and observe their inhabitants. In regions where people tend to wash the hands more frequently, you will find that relations between friend and friend are very different from what they are in regions where people wash their hands less often and erect a sort of barrier between one another.

These things have the validity of natural law, though the details may be affected by various circumstances. If we throw a stone into the air the line of projection is a parabola; but if the stone is caught by a gust of wind there will no longer be a pure parabola. This shows that all the relevant facts must be known if certain relationships are to be accurately observed. As to the hands, clairvoyant consciousness reveals that they are permeated by soul and spirit—to such an extent, indeed, that a definite relationship of the hands to the water is established. This holds good less in the case of the human face and less still in the case of the other parts of the body. This must not, however, be interpreted as an objection to washing or bathing but rather that we must keep our attention fixed on the relevant circumstances.

The point here is to show how very differently the soul and spirit are related to and express themselves in the various parts of the body. You are not likely to find that anyone does harm to his astral body by washing his hands too often, but the point must be considered in its widest range. The relationship between hands and water may exercise a healthy influence on the relation between man and his surroundings, that is to say, between his astral body and his environment; and for this reason things will not readily be carried to extremes. But those who think materialistically and allow their thoughts to be attached solely to matter will say that what is good for the hands must be good for the rest of the body. This would show that differences depending on delicate perceptions entirely escape notice; the consequence and it is abundantly in evidence—is that for certain purposes the same treatment is applied to the whole of the body. For instance, frequent cold baths and constant cold water frictions are recommended as a particularly effective treatment, even for children. Fortunately, because of obvious effects on the nervous system, doctors have already begun to realise that these treatments have been carried to absurd extremes. What is right for the hands because of their particular relation to the astral body can become an injurious experiment when applied to parts of the body having a different relation to the astral body. Washing the hands may bring about a healthy sensitivity to the environment; but an excessive use of cold baths and the like may cause an unhealthy hypersensitivity which, especially if such treatment is applied in childhood, lasts for the whole of life.

It is therefore all-important to know the limits within which methods may be beneficially applied; and this will be possible only if there is willingness to acknowledge that higher members of man's being are incorporated in his physical body. It will then be recognised that some of the inner organs used by the physical body as instruments are very differently related to the being of soul-and-spirit. It will be found, for instance, that the glandular system is preeminently the instrument of the etheric body, whereas everything associated with the nerves, for instance the brain, is intimately related to the astral body.

If these things are not kept in mind certain phenomena will always remain unintelligible. Materialists make the fundamental mistake of confining their observations to what in every case is only the instrument. For everything we experience is experienced in the realm of the soul; and our consciousness of these experiences is due to the fact that we have in the physical body an instrument which reflects them. Our physical body is only an instrument for reflecting what is going on in the life of soul. Anyone versed in Spiritual Science is clear about this. But the physical body can serve as an instrument in different ways. I need only point to one thing: the unique significance of the thyroid gland. As you know, the thyroid gland used to be considered a useless organ and in certain illnesses was often totally removed. In such cases the patients became imbeciles. The danger is substantially reduced if even a small part of the gland is left. This is evidence that the thyroid secretions are necessary for the development of certain aspects of the life of the soul. The strange thing is this: that if a secretion of a sheep's thyroid gland is administered to patients who have lost the gland, their condition is improved; if, later on, this treatment is discontinued, they lapse again into imbecility.

Materialists might find considerable support for their views in this fact. But the spiritual scientist knows how to judge it correctly. We are concerned here with an organ, the product of which can be introduced directly into our organism and be effective. But this can apply only to organs such as the thyroid gland, which are definitely related to the etheric body. Such an effect is not possible if the organ is related to the astral body. I have known poorly gifted individuals who have eaten plenty of sheep's brains but have not thereby become intelligent! This again shows that there is a great difference between the several organs, the magnitude of the difference being due to the fact that one group of organs has an inner connection with the etheric body and another with the astral body.

This reveals another important fact to spiritual observation. It seems very strange that a man may become feebleminded if his thyroid gland is removed altogether but recovers his wits if he is given an extract of the gland. It is particularly strange because there is no evidence that his brain has been detrimentally affected. Here is another case where ordinary observation should be led on to spiritual-scientific observation. Spiritual Science shows that a man does not become an imbecile because his thyroid gland is removed. ‘But’, you will say, ‘facts show that he does!’ In reality, however, men do not become imbeciles because they cannot think, but because they are deprived of the possibility of using an instrument through which they become attentive to their environment. They are not imbeciles because they lack reasoning power but because they have no contact with their environment, and this insensibility is not the same as loss of reason. It does not necessarily follow that a man has lost his reason if he fails to exercise it because of lack of attentiveness to the environment. If you do not think about a thing you cannot express yourself about it; if you want to establish relationship with anything you must think about it. When the thyroid gland is removed a man's living interest in things is undermined—to such an extent indeed that he ceases to use his reasoning power.

Here you can see the subtle difference between using parts of the brain which are an instrument for the reasoning mind and using an instrument such as the thyroid gland. Light can thus be thrown on the ways in which the physical body is an instrument; and if we observe attentively we shall also be able to differentiate accurately between the several parts of man's constitution.

The ‘I’ is related to the surrounding world in the most varied ways. We shall be concerned here with certain facts which I have described elsewhere, showing that a man may endeavour to penetrate with his ‘I’ into his inner self, seeking to become aware of his own essential being; or he may turn to the external world, seeking to establish a connection with that world. We become conscious of the ‘I’ in a certain sense when we turn our attention inwards, when we reflect upon what life gives us or has in store for us. We can also become aware of the ‘I’ when, for example, we are brought into contact with the world outside by knocking against a stone, or perhaps when we cannot settle an account! We then become aware that our ‘I’ is unable to master the circumstances of external life. In short, we can become aware of our ‘I’ both in our inner life and when we are confronting circumstances of the external world. And we become aware of our ‘I’ in a very special way when the magical relationship we call sympathy or compassion is established with human beings or certain circumstances in our environment. There is clear evidence here of a magical process operating from soul to soul, from spirit to spirit. For we actually feel within ourselves something that is going on in the world outside, is being thought and felt there: we are experiencing in ourselves something that is of the nature of soul-and-spirit in the external world. We pass into the inner realm of our being in actual fact, for sympathy or compassion is an intimate experience in the life of soul. If our ‘I’ is not really equal to these experiences and needs to be inwardly strengthened, this comes to expression in the life of soul as sorrow, and physically as tears. Sorrow is an experience of the soul which gives the ‘I’ in the face of some external circumstance a feeling of greater strength than if it had remained indifferent. Sorrow always denotes an inner enhancement of the activity of the ‘I’. Sorrow enhances the content, the intensity, of the ‘I’ and tears are an expression of the fact that the ‘I’ is at a particular moment striving to experience more than would have been possible had it remained indifferent.

We cannot but wonder at the poetic imagination that was already apparent in the young Goethe and was deeply connected with cosmic mysteries. I am referring here to the passage where Faust's weakness leads him to the point where he desires the physical extinction of his ‘I’, and he feels driven to suicide. Then the Easter bells ring out and at the sound of them the ‘I’ gathers strength; tears—the sign of sorrow in Faust's soul—burst forth and he cries: ‘Tears start; earth holds me once more!’ This indicates that what belongs to the earth has been strengthened; tears well up into the eyes, giving expression to the increased intensity of the ‘I’.

Mirth and laughter too are connected with the strength or weakness of the ‘I’ in its relationship to the world outside. Mirth or laughter indicates that our ‘I’ feels more confident of its understanding and grasp of things and events. In laughter, our ‘I’ gathers such intensity that it pours itself out over the environment. This outpouring comes to expression in mirth, in the way we show amusement. Connected with this is the fact that—for the healthy-minded at all events—the cause of genuine sorrow must be a reality. Any reality in the external world which makes us feel as we participate in it that the inner activity of our ‘I’ must be enhanced, may induce a mood of sorrow. But if sorrow is associated with something unreal, for example, with some artificial representation given merely for the sake of arousing sadness, a man whose thinking is sound will require something more. He feels that what moves him to sorrow should arouse in him the surmise that what has caused the sorrow can be overcome.—I am merely hinting at this today and will deal with it more fully on another occasion.—A healthy soul feels the urge to rise to a higher level, to conduct itself worthily in the face of misery. Only a rather unhealthy soul will be satisfied with a mere representation of misery—unless in the representation there is implicit some prospect of victory. Thus we demand that in a drama there should be a prospect of victory for the victim of misery. No aesthetic can arbitrarily decree that only the trivial things in life shall be represented. But it will become evident that a man who follows his own healthy nature will not find that the demands of his ‘I’ are satisfied by an imitation of misery. The whole weight of reality is needed before the ‘I’ is roused to compassion.

And now think of this.—Is it not exactly the opposite as regards the comic? To laugh at real folly is in a certain respect inhuman. We cannot laugh at folly when it confronts us as reality. On the other hand it is thoroughly healthy to laugh at the representation of folly; and it was a very sound ‘folk-therapy’ to present to the people in comedy and burlesque how the folly of human action leads of itself to absurdity. When our ‘I’ is able in mirth or laughter to rise above what is recognised as folly in a given situation, it is strengthened by the spectacle of an artistic representation of folly, and there is no healthier laughter than this. On the other hand it is inhuman to laugh at a predicament in which a fellow human being finds himself, or at a real simpleton. Therefore different laws hold good if representation of these things is to have its proper effect.

If our ‘I’ is to be strengthened in an act of compassion, what moves us must confront us as reality. On the other hand, as healthy-minded men we demand, when misery is portrayed before us, that we should be able to feel the possibility of victory over it. In the dying hero of a tragedy, where death is enacted before our eyes, we feel that the victory of the spirit over the body is symbolised in this death. The very opposite is the case when the ‘I’ is brought into relation with the outside world. We feel then that we cannot fitly be moved to mirth or laughter when faced with reality, but rather that laughter is proper in cases that are removed from reality. We can certainly laugh when a man meets with a misfortune which does him no particular harm and is not closely related to life. But the more closely our experiences are related to reality, the less we laugh if we truly understand them.

From this it is clear that our ‘I’ is related to reality in different ways but the very variety of the facts testifies to the existence of a relationship even with what is most sublime. You have heard in many lectures that in ancient Initiation there were two paths leading into the spiritual world: the one path was a descent into the inmost being of man, into the Microcosm; the other path led out into the Macrocosm. Now everything that comes to expression in great things is revealed also in the smallest. In ordinary life a man's descent into his inner being finds expression in sorrow, whereas the manner of his life in the external world shows itself in his ability to grasp the connection between processes that are apparently unconnected. Herein the supremacy of the ‘I’ is made manifest. And you have heard that if the ‘I’ is not to lose itself, it must be guided by an Initiation leading into the outer world; otherwise it will lose its bearings and may be led into what can only seem to be a void.

The smallest is connected with the greatest. Hence in Spiritual Science, where our thoughts are so often lifted to the highest spheres, we also concern ourselves with the most everyday matters. In the next lecture we shall turn once more to the consideration of higher things, making use of what we have been considering to-day.

When we study the Gospels in the light of Spiritual Science we find descriptions of momentous, overwhelming experiences. And it is only when Spiritual Science has been studied much more widely than it is to-day, that men will be able to form an adequate idea of what has been poured into these Gospels out of the spiritual experiences undergone by their authors. They will realise then that many things become apparent only when the accounts given in the four Gospels are studied side by side.

Let me first of all call attention to the fact that in St. Matthew's Gospel the account of the Christ Impulse is preceded by references to childhood and a record of the generations of the Hebrew people from their first ancestor onwards. In this Gospel the account of the Christ Impulse takes us to the beginning of the Hebrew people from whom the bearer of the Christ Being is born. In St. Mark's Gospel we meet the Christ Impulse at the very beginning. The whole childhood story is omitted. We are simply told that John the Baptist was the forerunner of the Christ Impulse and the Gospel then begins at once with the description of the Baptism by John in the Jordan. From St. Luke's Gospel we get a different childhood story which traces the ancestry of Jesus of Nazareth much further back, ‘to the very beginning of humanity on Earth; the descent is traced to Adam who, it is then said, ‘was the son of God’. This indicates clearly that the human nature in Jesus of Nazareth is to be traced right back to the time when man was formed from divine-spiritual Beings. Thus St. Luke's Gospel takes us back to an epoch when man must not be regarded as an earthly being incarnated in the flesh, but as a spiritual being born from the womb of divine spirituality. In St. John's Gospel, again without any childhood story or any mention of the destinies of Jesus of Nazareth, we are led in a very profound way to the Christ Being Himself.

In the course of the development of Spiritual Science we have followed a definite path in our study of the Gospels. We began with the Gospel which reveals the very highest insight into the spirituality of Christ—namely, the Gospel of St. John. Then we studied the Gospel of St. Luke, in order to understand how the highest spirituality in human nature reveals itself when man's descent is traced back to the time when he came forth, as earthly man, from the Godhead. Study of St. Matthew's Gospel then helped us to understand the Christ Impulse as proceeding from the ancient Hebrew people. Study of St. Mark's Gospel has been left to the last. To understand the reason for this, many subjects recently touched upon must be connected both with facts already familiar to us and with others that are new. That is why in the last lecture I said something about aspects of human life in connection with the several members of man's being. I shall be speaking in a similar strain to-day, as a kind of introduction to certain aspects of evolution. For it will become more and more necessary to recognise the conditions upon which human evolution depends—indeed not only to recognise but also to heed them.

As they advance into the future men will become more and more independent, more and more individualistic. Belief in external authorities will be increasingly replaced by belief in the authority of a man's own soul. This is a necessary trend of evolution. If, however, it is to bring wellbeing and blessing, man must have knowledge of his own being, and it cannot be said that humanity in general has yet advanced very far in this respect.

What is particularly characteristic of the present day? There is no shortage of ideals and programmes for the good of humanity. Practically every single individual comes forward as a small-scale Messiah and is anxious to create a picture of ideal human happiness. Above all there is no shortage of associations and societies founded for the purpose of introducing into our culture something they consider essential. There is also abundant faith in these programmes and ideals: indeed so convinced of their value are their promoters that it will soon be necessary to set up a kind of Council to establish the infallibility of individuals concerned! All this is deeply characteristic of our age.

Spiritual Science does not stop us from thinking about our future, but indicates certain fundamental laws and conditions which cannot be disregarded with impunity if its impulses are to achieve any positive effect. What does a modern man believe? An ideal takes shape in his soul and he considers himself capable of making it everywhere a reality. He does not pause to reflect that the time may not be ripe for its fulfilment, that the picture he has formed of it may be a caricature or that it can become mature only in a more or less distant future. In short, it is very difficult for a man today to understand that every event must be prepared for and occur at a particular point of time determined by macrocosmic conditions. Nevertheless this is a universal law and holds good for each individual as well as for the whole human race. We can recognise how this law affects an individual when we study his life in the light of Spiritual Science for we can turn to experiences lying very near at hand.

I am not going just to generalise but will keep to what can be observed. Let us suppose that someone conceives an idea which fires him with enthusiasm; it takes definite form in his soul and he is anxious to bring it in some way to fulfilment. The idea comes into his head and his heart urges him to act. In such circumstances a man of to-day will find it almost impossible to wait; he will go all out to bring this idea to fulfilment. Let us suppose that the idea is, in itself, insignificant, or merely a matter of information about scientific or artistic facts. An occultist, who knows the law, will not immediately proclaim his unfamiliar idea to the world. An occultist knows that such ideas live, first of all, in the astral body: the presence of enthusiasm in the soul is sufficient evidence of this, for enthusiasm is preeminently a force in the astral body. Now as a rule it will be harmful if at this stage a man does not let the idea rest as it is but proclaims it at once to his fellow-men or to the world, for the idea must follow a quite definite course. It must take deeper and deeper hold of the astral body and then impress itself into the etheric body like the imprint of a seal. If the idea is of no great importance this process may take seven days—that is the minimum time necessary. And if a man storms around with his idea he is always apt to overlook something very important, namely that after seven days there will be a subtle but quite definite experience. This experience we may have if we pay proper attention. But if a man rushes wildly around trying to launch the idea into the world, the soul will certainly not be alert to what may happen on the seventh day. In the case of an idea of only slight importance we shall always find that on the seventh day we don't really know what to do with it, and it fades away. We may feel ill at ease, perhaps inwardly worried and oppressed with all kinds of doubts, yet in spite of this we find ourselves attuned to the idea. Enthusiasm has changed into an intimate feeling of love: the idea is now in the etheric body.

If the idea is to continue to thrive it must now lay hold of the outer astral substance which always surrounds us. Hence it must pass from the astral body into the etheric body and from there into the outer astrality. For this, seven more days are needed. And unless the man in question is such a novice that when the idea begins to worry him he wants to get rid of it, he will realise, if he pays attention to what happens, that after this period something from without comes to meet his idea; he then recognises that it has been beneficial to wait fourteen days, because now he is not alone with his idea. It is as if he had been inspired from the Macrocosm, as if something had penetrated into his idea from the outer world. He will then for the first time feel in harmony with the whole spiritual world and will realise that it brings something to him when he has something to bring to it. A certain feeling of contentment arises after a period of about twice seven days.

But now the idea has to retrace its path, to pass from the outer astrality back into the etheric body. It has then become concrete and the temptation to communicate it to the world is very great. We must resist this with all our might, for there is now the danger that because the idea still lies in the etheric body, it may pass coldly into the world. If we wait another seven days the coldness leaves it and it is again filled with the warmth of the individual astral body and takes on a personal quality. That to which we gave birth and have allowed to be baptised by the Gods may now be given over to the world as our own. Every impulse in the soul must pass through these last three stages before it becomes fully mature. This holds good for ideas of no great significance.

In the case of an idea of weight and importance, longer periods will be necessary, but always in this rhythm of seven to seven.

You see, then, that what really matters is not, as a modern man thinks, to have an impulse in his soul but to be able to bear this impulse with patience, to let it be baptised by the World-Spirit and to let it live and achieve a state of maturity. Other such laws could be cited for the soul's development is a process full of ordered rhythms. For example, on some particular day—and such days vary greatly—we may feel that we have been blessed by the World-Spirit and ideas surge up from within us. In these circumstances it is a good thing not to lose our head but to recognise that after nineteen days a similar process of fructification may be expected. As I say, the development of the human soul is a process full of regular rhythms. On the whole, man has a healthy instinct not to carry these things to excess or to disregard them entirely. He takes heed of them, especially if he is one who aims at developing higher qualities and who allows them to mature; he heeds these things without being consciously aware of the law. It would be easy to show that in the creative work of artists there is evidence of a certain periodicity, a certain rhythmic process, a rhythm of days or weeks or years. This is particularly apparent in the lives of artists of the first rank—in the life of Goethe, for instance. It can easily be shown that something arises in Goethe's soul, becomes mature only after a period of four times seven years, and then appears in a different form.

In line with the tendency of the times, the general attitude might be: Yes, that is all very well; there may be such laws, but why should people trouble much about them? They will observe them instinctively.—Now that may have been true in the past; but because men are becoming more independent, more and more attentive to their own individuality, they must also learn to develop an inner calendar. Just as there are outer calendars of importance for everyday matters, so in the future, as the intensity of man's soul-life increases, he will have a feeling of ‘inner weeks’, of an inner ebb and flow of life, of inner ‘Sundays’, for the trend of humanity is towards an increasing inwardness. As we move towards the future, much of what man has experienced in the past as a result of the rhythmical periodicity of his life will be experienced later on as a macrocosmic resurrection in the life of soul. It will then seem to be an obvious duty to avoid bringing tumult and disorder into evolution by constantly transgressing the laws of the soul's development. Men will come to realise that the wish to communicate immediately whatever takes root in the soul is only a subtler form of egoism. They will come to feel the spirit working in the soul, not abstractly, as nowadays, but in conformity with law. And when some idea occurs to them, when they may desire to communicate some inner experience to others, they will not set about their fellow-men like raging bulls but listen to what spirit-filled nature has to say in their inmost soul.

What will it mean for men when they come more and more to recognise the spirituality which works in the world in obedience to law and by which they should let themselves be inspired? The vast majority of men to-day still have no feeling for such things. They do not believe that spiritual beings will lay hold of and work within their soul according to law. Even those who sincerely desire to work for cultural progress will for a long time yet regard it as madness to speak of this ordered activity of the spirit. And owing to the antipathy that is so prevalent to-day, those whose belief in the spirit is founded on spiritual-scientific knowledge will find that certain words in St. Mark's Gospel are directly applicable to them, and indeed to the present time:

‘But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye; for it is not ye that speak, but the Holy Ghost’ (xiii, 11).

We must try to understand a passage such as this, which has special significance for our own time because of its place in the whole framework not only of St. Mark's Gospel but in that of the other Gospels as well. Generally speaking, St. Mark's Gospel contains a good deal that is also found in the other Gospels. But there is one very remarkable passage which does not occur in the other Gospels and is particularly noteworthy because of the silly statements that have been made about it by biblical commentators. It is the passage where we are told that after Christ Jesus had chosen His disciples, He went out to preach to the people:

‘And they went into an house. And the multitude cometh together again, so that they could not so much as eat bread. And when his friends heard of it, they went out to lay hold on him, for, they said, he is beside himself’ (iii, 20-1).

When we consider that in the future course of human evolution St. Paul's saying, ‘Not I, but Christ in me’, will become more and more true, that only an Ego which receives into itself the Christ Impulse can work fruitfully, we are justified in regarding the passage as particularly relevant to the present time. The destiny lived through by Christ Jesus during the events in Palestine will be lived through by the whole of mankind in the course of the ages. In the immediate future it will be more and more noticeable that wherever Christ is proclaimed with inner understanding, intense antipathy will be displayed by those who instinctively avoid Spiritual Science. It will not be difficult in the future to see how a prototypal event in Christ's life described in St. Mark's Gospel is coming to expression. Men's attitude to daily life, or the way in which art develops, and more particularly what is so widely accepted as science, will make it clear that what was said of Christ will be said of those who proclaim the Spirit in the truly Christian sense: There are many among them who seem to be beside themselves.

Again and again we must repeat that as time goes on the most important facts of the spiritual life as presented by Spiritual Science will be regarded as fantastic nonsense by the greater part of humanity. And from the Gospel of St. Mark we should draw the strength we need to stand firm in face of opposition to the truths that will be unveiled in the domain of the spirit.

If we have any feeling for the finer variations of style between the Gospel of St. Mark and the other Gospels, we shall also notice that the form in which certain things are presented by St. Mark is different from that to be found in the other Gospels. We become aware that through the actual structure of the sentences, through the omission of certain sentences found in the other Gospels, many things that might easily be taken abstractly are given definite shades of meaning. If we are sufficiently perceptive we shall realise that St. Mark's Gospel contains incisive and very important teaching concerning the ‘I’, concerning the inmost significance of the ‘I’ in man. To understand this we need only look carefully at one passage in the Gospel which has all the peculiar features due to the omission of details that are included in the accounts given in the other Gospels. Here is the passage in St. Mark's Gospel which, if there is a feeling for such details, will indicate its deep significance:

And Jesus went out accompanied by His disciples into the towns that are in the neighbourhood of Caesarea Philippi. And on the way He asked those who were around Him: ‘What do men say of the ‘I’? Whom do men recognise as the ‘I’?’—And those who were around Jesus answered: ‘Men say that in the ‘I’, if the ‘I’ is the true ‘I’, there must live John the Baptist; but others say that this ‘I’ must be filled with Elias, that Elias must live in the ‘I’; others again say that another of the prophets must be regarded in such a way that the ‘I’ says: Not I, but this prophet works in me.’ But He said to those around him: ‘But whom do you say is the ‘I’?’ And Peter answered: ‘We understand the ‘I’ in its essential spirituality to be Thou, the Christ!’ And Christ charged those around Him: ‘Tell nothing of this to ordinary men, for they cannot yet understand this mystery!’ (viii, 27-33)¹

But to those around Him who had been inwardly stirred by His words He began to give this teaching:

That which is the outward, physical expression of Ego-hood in the human being must endure much suffering if the ‘I’ is to live in man. The ancient Masters of humanity and those who have knowledge of the holiest wisdom declare that in the form in which the ‘I’ is present, it cannot function; in this form it must be killed and after a rhythm of three days—a rhythm determined by cosmic laws—it must rise again in a higher form. And they were all amazed that He spoke these words openly before all men ...

At this point I must make a comment. Up to that time such words would have been permissible only in the secrecy of the Mysteries. A secret otherwise strictly guarded in the Mystery-temples was that in the process of Initiation a man must pass through the experience of ‘dying and becoming’ and waken after three days. This is an indication of the meaning of the verses which are to the following effect.—

Peter was amazed, took the Christ apart and intimated to Him that such things should not be spoken of openly. Then Christ Jesus turned about and said: ‘In speaking thus, Peter, the words are being put into your mouth by, Satan. The way in which you speak of this truth now belongs to the past, not to the present. In the past, such a truth was confined to the Temples; but in the future, because of the Mystery of Golgotha, it will be openly announced to all humanity. This is ordained by the divine guidance of world-evolution. Anyone who speaks in a contrary sense is not speaking out of divine wisdom but is distorting the divine wisdom into the form that was fitting only in the past.’

This is more or less how we must understand the above passage in the Gospel of St. Mark. We must realise that according to this Gospel the Christ Impulse means that we are to receive the Christ into the ‘I’, thus fulfilling the words of St. Paul, ‘Not I, but Christ in me’—not an abstract Christ but the Christ who sent the Holy Spirit, the Spirit who works as inspiration in the human soul as described to-day, following the rhythms of an inner calendar.

In pre-Christian times these truths were accessible only to those who were initiated in the Mysteries and had remained for three and a half days in a deathlike condition, after having undergone the tragic sufferings which man must experience on the physical plane if he is finally to attain the heights of spiritual life. Such individuals learnt that the ‘earthly man’ must be discarded and slain, that a higher man must rise from within. This was the experience of ‘dying and becoming’. What could formerly be experienced only in the Mysteries became historical fact through the Mystery of Golgotha, as I have shown in Christianity as Mystical Fact. Henceforward it was possible for all men who felt themselves united with the Mystery of Golgotha to become disciples of this great wisdom. Contemplation of what took place on Golgotha could now lead to an experience that could hitherto have been undergone only in the Mysteries. An understanding of the Christ Impulse is consequently the most important thing which a man can acquire for his earthly being, for the power which, since the coming of the Christ Impulse, must waken in the human ‘I’.

In this present age we can be inspired in a special way by the Gospels. The Gospel of St. Matthew was a particularly valuable source of inspiration for the epoch in which the Christ Event actually occurred. For our own time the same can be said of the Gospel of St. Mark. We know that this is the age of the development of the Consciousness or Spiritual Soul which detaches itself, isolates itself, from its environment. We know too that in our age primary attention should not be paid to racial descent but rather to the living impulse expressed in the words of St. Paul: Not I, but Christ in me.

Our own fifth post-Atlantean epoch can, as I have said, be inspired particularly by the Gospel of St. Mark. By contrast, man's task in the sixth epoch will be to permeate himself wholly with the Christ Being. Whereas in the fifth epoch the Christ Being will be a subject of study, of deep meditation, in the sixth epoch men will be permeated by the Christ Being in all reality. They will find particular help in the Gospel of St. Luke, which reveals the whole origin of Jesus of Nazareth—that is to say, of the Jesus described in St. Matthew's Gospel who leads back to Zarathustra, and the Jesus of St. Luke's Gospel who leads back to the Buddha and Buddhism. St. Luke's Gospel gives a picture of the evolution of Jesus of Nazareth, reaching back to the divine-spiritual origin of man. It will be more and more possible for man to feel himself a divine-spiritual being. To be permeated by the Christ Impulse can hover as an ideal before him but this ideal becomes reality only if, in the light of St. Luke's Gospel, he recognises physical man in the sense-world as a spiritual being having a divine origin.

The Gospel of St. John which may well be a manual of guidance for the spiritual life of man to-day will be the book of inspiration for the seventh post-Atlantean epoch. Men will then stand in need of a great deal which, as spiritual beings, they will have had to master during the sixth epoch. But they will also have to unlearn from its very foundations much of what they believe to-day. Admittedly, this will not be so very difficult because scientific facts will themselves show that many beliefs will have to be discarded.

To-day, for instance, a man would be considered to be ‘out of his mind’ if he were to maintain that the usual distinction made between ‘motor’ and ‘sensory’ nerves is nonsense. Motor nerves, as they are called, simply do not exist; there are only sensory nerves. The so-called motor nerves are sensory nerves, but their function is to make us aware of the corresponding movements in the muscles. Before very long it will be recognised that the muscles are not set in motion by the nerves but by the astral body—moreover by a force in the astral body that is not directly perceived in its real form: for it is a law that what is to produce an effect is not directly perceptible. What gives rise to movement in the muscles is connected with the astral body, in which a sound or tone, a kind of resonance, is produced. Something akin to music pervades the astral body and muscular movement is the expression of this. What happens can be compared with the well-known Chladni sound-figures which are produced when a fine powder or sand is scattered on a metal plate and forms itself into figures when the plate is made to vibrate by drawing a violin bow across it. Our astral body is filled with numbers of such figures or tone-forms which bring it into a particular condition. In a quite simple way you can convince yourself of this by tightening the biceps—the upper-arm muscle—and holding it close to your ear. When you have acquired the knack of making the muscle sufficiently taut and lay your thumb on it you will be able to hear a sound.—This is not meant to be taken as absolute proof but is merely a trivial illustration. We are, so to speak, permeated with music and give expression to this in the movements of our muscles. And we have the ‘motor’ nerves, as they are wrongly called, in order that we may be aware to some extent of the muscular movements. The way in which facts are grouped together in physiology still seems—but only seems—to contradict this.

This is one example of the kind of truths by which people will gradually be convinced that man is indeed a spiritual being, woven into the harmony of the spheres even in his muscles. And Spiritual Science which has to make preparation for a spiritual understanding of the world in the sixth post-Atlantean epoch, will have to concern itself in every detail with the truth that man is a spiritual being. Just as a musical tone rises into a higher sphere when it becomes a spoken human word, so in macrocosmic existence the harmony of the spheres rises to a higher stage when it becomes the Cosmic Word, the Logos.

Now in man's physical organism, the blood, in the physiological sense, is at a higher stage than the muscles. And just as the muscles are attuned to the harmony of the spheres, so is the blood attuned to the Logos and can be experienced more and more strongly as an expression of the Logos—as indeed has been the case unconsciously ever since man was created. This means that on the physical plane man will eventually feel the blood, which is the expression of the ‘I’, to be the expression of the Logos. And in the sixth epoch, when men have learnt to recognise themselves as spiritual beings, they will no longer cling to the fantastic idea that the muscles are moved by ‘motor’ nerves but will recognise that they are moved by the harmony of the spheres which has become part of their own personality.

In the seventh post-Atlantean epoch men will feel their very blood to be permeated by the Logos and will grasp for the first time the real content of what is said in St. John's Gospel. For not until the seventh epoch will the scientific nature of this Gospel come to be recognised. And then it will be felt that the first words of the Gospel ought to stand at the beginning of every book on physiology, that the whole of science should move in the direction indicated by these words. The best thing to say at the moment is that much of this can even to-day be understood, but by no means all; it can hover as an ideal before us.

Everything I have been saying indicates that St. Matthew's Gospel could be a source of inspiration especially for the fourth post-Atlantean epoch, just as that of St. Mark can be for our own. The Gospel of St. Luke will be especially important for the sixth epoch. We must ourselves prepare the conditions that will then prevail, for the seed of whatever the future holds in store must have been planted in the past. If we understand the contents of St. John's Gospel we shall find everything that is to be lived out in the further course of human evolution, everything that is to develop in the seventh epoch up to the time of the next great catastrophe. Therefore it will be particularly important for us to regard St. Mark's Gospel as a book that can give guidance for much that we must practise and also for much that we must guard against. The very sentences of this Gospel are themselves an indication of the significance of the Christ Impulse for the ‘I’ of man.

It is important to realise that our task is to grasp the reality of Christ in the spirit and to be aware of how Christ will reveal himself in future epochs. In my Rosicrucian Mystery Play, The Portal of Initiation, an attempt was made to indicate this task by words spoken by the seeress, Theodora. There will be something like a repetition of the event experienced by Paul at the gate of Damascus, but to believe that the Christ Impulse will come into the world again in a human physical body would merely be an expression of the materialism of our times. We can learn from the Gospel of St. Mark how to guard against such a belief, for the Gospel contains a special warning for our own epoch. And although much of the Gospel has a bearing on the past, its verses apply, in the high moral sense I have indicated, to our immediate future. We shall then realise the urgent necessity of the influence that must proceed from Spiritual Science.

If we understand the spiritual meaning of the following passage we shall be able to relate it to our own times and to the immediate future:

‘For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be again’ (xiii, 19-23).

These words must be applied to man's power of understanding. There is every prospect of affliction in the future, when truth will come to expression in its full spiritual reality.

‘And except that the Lord had shortened those days, no flesh should be saved (that is to say, nothing would have been saved of spiritual nourishment): but for the elect's sake, whom he hath chosen, he hath shortened the days.’

Then come the words:

‘And then, if any man shall say to you, Lo, here is Christ! or lo, he is there! believe him not. ...’

Here the Gospel of St. Mark is pointing to a possible materialistic conception of Christ.

‘For false Christs and false prophets shall rise, and shall show signs and wonders, to seduce, if it were possible, even the elect. But take ye heed: behold, I have foretold you all things!’

So powerful will be the onslaught of materialism that it will be essential for human souls to acquire the strength to stand the test expressed in the words: False Christs and false prophets will arise.—But if it is then said: Here is Christ!—those who have felt the true influence of Spiritual Science will obey the exhortation: If any man shall say to you, Lo, here is Christ—believe it not!

• 1. Dr. Steiner was not quoting any of the usual versions of this passage but giving an extended paraphrase to clarify the points he wanted to make.

Today we shall be bringing to a close for the time being this winter's rather disconnected studies of St. Mark's Gospel. The passages quoted in the last lecture, to the effect that we are living in a period of transition are the key to the ideas with which we have been particularly concerned. On even a superficial consideration of spiritual life we must admit that thoughts and ideas of a new kind are emerging, although individuals living in the very midst of this new order hardly realise it themselves. It will be a good thing if we can take away material for thought which will help us to carry our ideas further, so this evening I want to give certain suggestions which will enable you to elaborate the spiritual-scientific knowledge already communicated to you.

When we refer to a period of transition it is well to remind ourselves of the greater epochs of transition in the evolution of humanity and particularly of the crucial point reached in the events in Palestine. From much that has been said we know the significance of that time. When we try to form some conception of how the supremely important idea, the Christ-idea, arose out of thoughts and feelings of the immediately preceding period, we must remember that the Jahve- or Jehovah-idea meant as much to the ancient Hebrews as the Christ-idea meant to those who became His followers. From other lectures we also know that for those who penetrate deeply into the essence of Christianity, the Being Jahve or Jehovah is not to be distinguished from Christ Himself. We must clearly understand that there is an intimate relationship between the Jahve-idea and the Christ-idea. It is difficult to summarise in a few words the vast aspects of the relationship. The subject has been elaborated in many lectures and lecture-courses in recent years, but I can illustrate it by a picture. I need only remind you again of the picture of the sunlight which can come to us either direct from the Sun or by reflection at night from the Moon, especially at Full Moon. After all, it is sunlight that comes from the Full Moon, even if it is reflected sunlight and this does indeed differ from sunlight directly received. If we think of Christ as symbolised by the direct sunlight, we may liken Jahve to sunlight reflected by the Moon and that would represent the exact sense in which the two ideas should be understood. Those who are to some extent conversant with this subject regard the transition from a temporary reflection of Christ in Jahve into Christ Himself just as they think of the difference between sunlight and moonlight: Jahve is an indirect and Christ a direct revelation of the same Being. Thinking in terms of evolution, however, we must picture what is side by side in space as successive in time. Those who speak of these things from the point of view of occultism will say: If we call the religion of Christ a Sun-religion—and there are good grounds for this expression if we recall what was said about Zarathustra—we may call the Jahve-religion a Moon-religion—the transitory reflection of the Christ-religion. Thus in the period preceding the birth of Christianity the Sun-religion was prepared for by a Moon-religion. You will only be able to understand what I am now going to say if you realise that symbols are not chosen arbitrarily but have deep foundations. When a world-conception or world-religion is associated with a symbol, those who use the symbol with adequate knowledge are aware that it is intimately and essentially connected with what it represents. People to-day have in many ways lost sight of the symbol of moonlight for the old Jahve-religion and to some extent also of the symbol of the Sun for Christianity.

You will remember how I have described the course of the evolution of humanity. First it is a descent, beginning when man was driven out of the spiritual world and sank more and more deeply into matter. And if we picture the general path of evolution, we can think of the lowest point as having been reached at the time of the Christ Impulse, after which the descent was transformed gradually into an ascent. The Christ Impulse began to have its effect at the lowest point and will continue to work until the Earth has achieved its mission.

Now evolution is a very complicated process and certain aspects of it are continuations of impulses given in earlier times. The Christ Impulse given at the beginning of our era will go straight forward, becoming more and more powerful in the souls of men until the goal of human evolution is reached—when from the souls of men it will influence the whole of life on the Earth. All later history will be evidence of the development and influence of this Impulse at a higher and more perfect stage. Many such impulses work in the world in the same way.

But there are also other impulses and factors in evolution which cannot be said to advance in a straight line. Some of them have already been mentioned. In post-Atlantean evolution we have distinguished seven epochs: the Old Indian, then in sequence, the Old Persian, the Egypto-Chaldean, the Graeco-Latin—during which the Christ event took place—and our own fifth epoch which will be followed by two others. In the fifth epoch, certain happenings characteristic of the Egypto-Chaldean epoch are repeated in a different form. The Christ Impulse was given in the middle epoch (the fourth) and the third epoch is in a certain sense repeated in the fifth. There is a similar relationship between the sixth and second epochs and between the seventh and first. Here we are concerned with overlapping factors of evolution which will reveal themselves in such a way that we can apply to them the Biblical saying: The first shall be last. The Old Indian epoch will reappear in the seventh in a different but nevertheless recognisable form.

There is, however, still another way in which an earlier epoch may have an effect in a later one. Shorter periods may also occur in the course of evolution. Thus conditions present in pre-Christian times during the period of ancient Hebrew culture reappeared later in post-Christian times: something that was prepared within the Jahve-or Jehovah-religion, overlapping the Christ Impulse as it were, appeared again and played into the other factors which had by then developed.

If, then, we try to describe by means of a symbol what pressure of time prevents our discussing adequately to-day, we may say: Taking the Moon, contrasted with the Sun, as the symbol representing the Jahve-religion; we may expect that a similar form of belief, by-passing as it were the Christ Impulse, would emerge later on as a kind of Moon-religion. And this is what actually happened. The old Jahve-religion emerged again after the Christ Event, in the religion of the Crescent, carrying earlier impulses into post-Christian times. If you do not take things superficially, the use of the Moon and Crescent as symbols for these two faiths will not be something to smile at, for it is an actual fact that a religion or creed and its symbol are intimately connected. So in a later time we have the repetition of an earlier phase which has skipped the intervening years. This takes place in the last third of the Graeco-Latin epoch which in the occult sense we reckon as lasting up to the twelfth and into the thirteenth century. Leaving out a period of six hundred years, this means that beginning in the sixth century A.D. and exercising a very vigorous influence upon all aspects of development, we have the religion brought by the Arabians from Africa over into Spain: this represents a re-emergence, in a different form, of the Jahve-Moon-religion. The intervening Christ Impulse has been ignored. It is not possible to enumerate all the characteristics brought over with the religion of Mohammed; but it is important to realise that the Christ Impulse is disregarded in the religion of Islam which was actually a kind of revival of Mosaic monotheism. This idea of the One God, however, included a good deal derived from other sources, for instance from Egypto-Chaldean religion, which had yielded very exact knowledge of the connection of happenings in the starry heavens with earthly events. Thus the thoughts and ideas current among the Egyptians, Chaldeans, Babylonians and Assyrians appear again in the religion of Mohammed but pervaded by the One God, Jahve. Speaking scientifically, what we have in Arabism is a kind of gathering-together, a synthesis, of the wisdom-teachings of the priests of Egypt and Chaldea and the Jahve-religion of the ancient Hebrews.

In such a process there is not only compression but also rejection and elimination. In this case everything connected with clairvoyant perception had to be discarded and men were to depend entirely upon reason and intellectual thinking. Hence the concepts belonging to the Egyptian art of healing and to Chaldean astronomy—which in both these peoples were the outcome of clairvoyance—are to be found in the Arabism of Mohammed in an intellectualised and individualised form. Something that had passed as it were through a filter was thus brought into Europe by the Arabians. Old concepts that had been current among the Egyptians and Chaldeans were denuded of their visionary, pictorial content and re-cast into abstract forms. They reappear in the wonderful scientific knowledge possessed by the Arabians who made their way into Europe via Africa and Spain. Whereas Christianity brought an impulse connected essentially with man's life of soul, the greatest impulse given to the human intellect was brought by the Arabians. Without thorough knowledge of the course taken by the evolution of humanity it is impossible to form any idea of how much the world-conception which arose in a new form under the symbol of the Moon, has given to mankind. There could have been no Kepler, no Galileo, without the impulses brought by Arabism into Europe. For the old mode of thinking appears again, but now denuded of its ancient clairvoyance, when the third culture-epoch celebrated its resurrection in our own fifth epoch, in our modern astronomy, in our modern science.

Thus the course of evolution is such that on the one hand the Christ Impulse penetrates into the European peoples directly, through Greece and Italy, and on the other hand a more southerly stream by-passes Greece and Italy and unites with the influences brought indirectly by the Arabians.

Only through the union of Christianity and Mohammedanism during the important period with which we are dealing, was it possible for our modern culture to come into being. For reasons which I cannot go into to-day we have to reckon with periods of six to six-and-a-half centuries for such impulses as I have been describing. Thus actually six centuries after the Christ Event the renewed Moon-cult of the Arabians appears, expanding and spreading into Europe, and until the thirteenth century enriching the Christian culture which had received its direct impulses by other paths. There was an unbroken interchange of thought. If you are conversant merely with the outer course of events, if you know how in the monasteries of Western Europe—in spite of apparent opposition to Arabism—the Arabian concepts made their way into science, you will also be aware that until the middle of the thirteenth century—again a particularly significant point of time—the Arabian impulse and the direct Christ Impulse were interwoven.

From this you will gather that the direct Christ Impulse actually moved along paths different from those taken by the impulses which streamed in like tributaries to unite with it. Six centuries after the Christ Event, as a result of happenings that are not easy to characterise although they are well known to every occultist, a new wave of culture arose in the East, made its way via Africa and Spain into the spiritual life of Europe and united with the Christ Impulse which had taken different paths. We can therefore say that the Sun-and-Moon-symbols merged into each other from the sixth/seventh century up to the twelfth/thirteenth century—again a period of some six hundred years.

After this process of cross-fertilisation had in a certain respect achieved its goal, something new arose which had been in preparation since about the twelfth or thirteenth century. It is interesting that to-day even orthodox science recognises that something inexplicable passed through the souls of Europeans at that time. Science considers it inexplicable but occultism knows that in this period, as though it were following the Christ Impulse, something yielded by the fourth post-Atlantean epoch poured, spiritually, into the souls of men: the fruits of Greek culture constituted a following wave. We call this period the Renaissance—it was the culture which during the next centuries enriched everything already in existence. Here again there was an overlapping after a period of six hundred years since the influx of Arabism. At this point in evolution the age of Greece—which was a kind of centre among the seven post-Atlantean epochs—underwent a certain renewal in the Renaissance. Then again there is a period of six hundred years, during which the Greek wave reaches its culmination; this brings us to the period in which we ourselves are living. We are living to-day at the beginning of a period of transition before the onset of the next six-hundred-year wave of culture, when something entirely new is pressing in upon us, when the Christ Impulse is to be enriched by something new. After the Moon-culture underwent its revival in the religion symbolised by the Crescent and had reached its conclusion during the period of the Renaissance, the time has now come when the Christ Impulse must receive into itself another tributary stream. With this tributary stream our own age has a particular affinity. But we must clearly understand what the influx of this new stream means to our own culture. All these happenings are entirely in accordance with an occult plan—we could also say, an occult purpose.

If we think of Moon, Mercury, Venus, Sun, in the old not the new sequence, we should expect, after the renewal of the Moon-influence had reached its culmination during the Renaissance, the influx of another stream, to which we could legitimately assign the symbol of Mercury. If our symbolism is correct, just as we called the wave of Arabism a Moon-culture, so we might say theoretically that we now face the prospect of an influx of a form of Mercury-culture.

If we understand the way in which culture and civilisation have developed we may justifiably name Goethe as the last great individual to combine in his soul the full fruits of science, (that is to say, intellectualism enriched by Arabism) of Christianity and of Renaissance culture. We should therefore expect him to represent a glorious union of the three domains and having studied Goethe as we have been doing for years we can easily recognise that these elements do indeed flow together in his soul. But after what has been said about the cycles of six hundred years we should not expect to find in Goethe any trace of the Mercury-influence; we should expect it to appear as something new only after his time. And here it is interesting to note that Goethe's pupil, Schopenhauer, already reveals signs of this new influence. I have said that Schopenhauer's philosophy contains elements of Eastern wisdom, particularly in the form of Buddhism. Mercury has always been regarded as the symbol of Buddhism. So after the age of Goethe there was a revival of the Buddha-influence—Buddha standing for Mercury and Mercury for Buddha—in the same way as the Moon-influence reappeared in Arabism. This side-stream, which flowed into the direct Christ Impulse at the beginning of a new six-hundred-year period can therefore be described—within the limits indicated in my public lecture on the subject—as a revival of Buddhism.

We can now ask: Which is the stream of culture that flows straight forward into the future? It is the Christ-stream. And what side-streams are there? Firstly there is the Arabian stream which flows into the main current, then has a pause and finally passes into the culture of the Renaissance. At the present time a renewed influx of the Buddha-stream is taking place. If we are able to see these things in the right light it will become evident that we have to absorb those elements of the Buddha-stream which were not hitherto present in Western culture. And we can see how certain elements of the Buddha-stream are actually making their way into the spiritual development of the West, for instance, the teaching of Reincarnation and Karma. But there is something else that we must impress firmly upon our minds and it is this: none of these side-streams will ever be able to throw light on the central fact of our world-conception, of our Spiritual Science. To expect from Buddhism or any other pre-Christian oriental religion undergoing revival in our time any illumination on the nature of Christ would be no more intelligent than for European Christians to have expected this of the Arabians who had spread into Spain. The people of Europe at that time knew very well that the Christ-idea was foreign to the Arabians, that the Arabians could say nothing essential about the Christ. And when they did say anything the ideas put forward were incompatible with the true Christ-idea. The various prophets down to Sabbatai Zewi [Sabbatai Zewi (1626-76), proclaimed himself publicly in the year 1666 as the Messiah but subsequently became an adherent of Islam.] who appeared as false Messiahs without any understanding whatever of the Christ Impulse, all sprang from Arabism. Obviously, therefore, the contribution of this Arabian side-stream consisted of quite different elements; it could shed no light on the central mystery of the Christ.

Our attitude to the stream that is approaching to-day as a side-current must be the same. It is a revival of an older stream and will promote understanding of Reincarnation and Karma but cannot possibly bring any elucidation of the Christ Impulse. That would be as absurd as if the Arabians, although they were able to bring to Europeans many ideas through false Messiahs up to the time of Sabbatai Zewi, had set about giving Europe a true idea of Christ. Such occurrences will be repeated, for the evolution of mankind can go forward only if men are strong enough to see through these things with greater and greater clarity.

What we shall find is that the Spiritual Science founded by European Rosicrucianism, with Christ as its central idea, will establish itself despite external obstacles and penetrate into the hearts of men in defiance of all temptations from outside. From my book, Occult Science, you can gather how the central Christ-idea must penetrate into human souls, how the Christ is interwoven with the evolution not only of humanity but of the whole world, and you will be able to recognise along which path progress will be made. The possibility of following this onward march of Spiritual Science will be within reach of everyone who understands the words from the Gospel of St. Mark quoted at the end of the last lecture: ‘False Christs and false prophets will appear ... when men say to you: ‘Lo, here is the Christ, lo, there!—believe them not!’—But beside this stream there is another, claiming to be better informed than Western Rosicrucian Spiritual Science about the nature of Christ. This other stream will introduce all kinds of ideas and dogmas which will develop quite naturally out of the side-stream of oriental Buddhism. But Western souls would be showing the worst kind of feebleness if they failed to understand that the Buddha- or Mercury-stream has as little light to throw on the direct development of the Christ-idea as Arabism had in its time. What I am saying now is not the outcome of any special belief, dogma or fantasy; it emerges from the objective course of world-evolution. If you wanted to follow this up I could prove by figures or by the trends of culture that things will inevitably be as occult science teaches.

But in connection with all this a distinction must be made. On the one hand there is orthodox oriental Buddhism in its original form. The attempt might be made to transplant this as a fixed and unalterable system into Europe and to produce out of it an idea, a conception, of Christ. On the other hand there is Buddhism that has progressed to further stages of development. There will be people who will tell you to think of the Buddha just as he was some five or six hundred years before our era and of the doctrines he then promulgated. But compare this with what Rosicrucian Spiritual Science has to say. It will say: The fault lies with you, not with the Buddha, that you talk as if Buddha had come to a standstill at the point he had attained all those centuries ago. Do you imagine that Buddha has not progressed? When you speak as you do, you are speaking of teaching that was right for his epoch. But we look to the Buddha who has moved onwards and from spiritual realms exercises an enduring influence upon human culture. We contemplate the Buddha as described in our studies of St. Luke's Gospel, whose influence streamed down upon the Jesus of the Nathan line of the House of David; we contemplate the Buddha at the further stage of his development in the realm of the spirit, who proclaims from there the truths of basic importance for our time.

Something strange has happened in dogmatic Christianity in the West. By a curious concatenation of circumstances a Buddha-like figure has appeared among the Christian Saints. You will remember that I once spoke of a legend current all over Europe in the Middle Ages, namely, the legend of Barlaam and Josaphat. Its content was more or less as follows.—There was once an Indian King who had a son. In his early years, far removed from all human misery and life in the outer world, the son was brought up in the royal palace, where he saw only conditions making for human happiness and well-being. Josaphat was his name, though it has been frequently changed and has assumed several different forms—Josaphat, Judasaph, Budasaph. Until a certain age Josaphat lived in his father's palace, knowing nothing about the world outside. Then one day he was led out of the palace and came to know something of the world. First of all he saw a leper, then a blind man, then an old man. Thereafter he met a Christian hermit by the name of Barlaam, who converted him to Christianity.

You will not fail to recognise in this legend clear echoes of the legend of Buddha. He too was an Indian king's son who lived isolated from the world, was later led out of the palace and saw a leper, a blind man and an old man. But you will notice that in the Middle Ages something was added that cannot be attributed to Buddha, namely that Josaphat allowed himself to be converted to Christianity. This could not have been said of Buddha. The legend evoked a certain response among individual Christians, particularly among those who were responsible for drawing up the calendar of the Saints.

It was known that the name Josaphat, Judasaph, Budasaph, is directly connected with Bodhisattva. So here we have evidence of a remarkable connection of a Christian legend with the figure of Buddha. We know that according to the Eastern legend Buddha passed into Nirvana, having handed on the Bodhisattva's crown to his successor, who is now a Bodhisattva and will subsequently become the Maitreya Buddha of the future. Buddha is presented to us in the legend in the figure of Josaphat; and the union of Buddhism with Christianity is wonderfully indicated by the fact that Josaphat is included among the Saints. Buddha was held to be so holy that in the legend he was converted to Christianity and from being the son of an Indian king could rightly be included among the Saints—although from another side this has been disputed.

From this you will see that it was known where the later form of Buddhism, or rather of the Buddha, was to be sought. In hidden worlds the union has meanwhile taken place between Buddhism and Christianity. Barlaam is the mysterious figure who brings Christianity to the knowledge of the Bodhisattva. Consequently if we trace the course of Buddhism as an enduring stream in the sense indicated in the legend, we can accept it only in the changed form in which it now appears. If through clairvoyant insight we understand the inspirations of the Buddha, we must speak of him as he actually exists to-day. Just as Arabism was not Judaism and the Jahve-Moon-religion did not reappear in Arabism in its original form, neither will Buddhism—to the extent to which it can enrich Western culture—appear in its old form. It will appear in an altered form, because what comes later never appears as a mere replica of the earlier.

These are brief, disconnected remarks intended to stimulate thought about the evolution of humanity, and you can elaborate them for yourselves. If you will take everything you can discover in the way of historical knowledge and follow the development of Europe from the spiritual-scientific point of view you will see clearly that we have now reached the point where a fusion of Christianity and Buddhism will take place, just as in the case of the Jahve-religion and Christianity. Test this by whatever European historians can tell you: but test it by taking all the facts into consideration. You will then find confirmation of everything I have said, although it would be necessary to talk for weeks if we were to speak of all that the Rosicrucian Movement in Europe can contribute.

Nor is it only in history that you can find proof of these things. If you set about it rightly you will find proof in modern natural science and allied fields. If you seek in the right way you will find that everywhere the new ideas are thrusting their way into the present; old ideas are becoming useless and are disappearing. In a certain respect our thinkers and investigators are working with outworn concepts because the great majority of them are incapable of assimilating ideas and concepts contributed by the new cultural side-stream, particularly on the subject of Reincarnation and Karma, as well as all the other contributions which Spiritual Science can make. Our scientists are working with concepts that have become useless. If you look through the literature of any field of science you will realise how heart-breaking it often is for scholars that current concepts are quite unable to elucidate the innumerable facts that are constantly coming to light.

There is one concept—I can only touch on these things to-day—which still plays an important part in the whole range of science: it is the concept of heredity. The concept of heredity as it figures in the different sciences and in common usage is simply useless. Facts themselves will force people to recognise the need for concepts other than the useless one of heredity as currently accepted in many fields of science. It will become evident that certain facts already known to-day in regard to the heredity of man and related creatures, can be understood only when quite different concepts are available. When speaking to-day of heredity in successive generations we seem to believe that all a man's faculties can be traced back in a direct line through his immediate ancestors. But it is the concept of Reincarnation and Karma alone that will make it possible for clarity to replace the present confusion in this field of thought. Again I cannot go into detail, but it will become evident that a great deal in human nature as we know it to-day is entirely unconnected with the influence of the sexes; nevertheless a confused science still teaches that everything in the human being originates at the time of conception, through the union of male and female. But it is simply not true that everything in the human being is in some way connected with what takes place in direct physical manifestation in the union of the sexes. You will have to think this out more closely for yourselves; I only want what I have said to be a suggestion.

Man's physical body, as you know, has a long history. It has passed through a Saturn period, a Sun period, a Moon period, and is now passing through the Earth period. The influence of the astral body began only during the Moon period but naturally produced a change in the physical body. Hence the physical body does not appear to us to-day in the form imparted to it by the forces of the Saturn epoch and the Sun epoch, but in the form resulting from those forces combined with the forces of the astral body and the ‘I’. It is only those components of the physical body which are connected with the influence of the astral body on the physical body which can be inherited as the result of the union of the sexes whereas whatever in the physical body is subject to laws going back to the Saturn and Sun periods has nothing to do with the sexes. One part of man's nature is received directly from the Macrocosm and not from the union of the sexes. This means that what we bear within us does not all spring from the union of the sexes; only that which depends upon the astral body springs from that union. A large part therefore of our human nature is received—for example by way of the mother—directly from the Macrocosm and not by the roundabout way of union with the other sex.

We must therefore distinguish in man's nature one part that originates from the union of the sexes and another part that is received by way of the mother directly from the Macrocosm. There can be no clarity in these matters until a definite and precise distinction is made between the individual members of man's nature, whereas to-day everything is mingled together in confusion. The physical body is not a self-contained, isolated entity; it is formed through the combined workings of the etheric body, the astral body and the `I’; and again we must distinguish between the forces that are due to the direct influence of the Macrocosm and others that are to be ascribed to the union of the sexes.

But from the paternal organism too, something is received that again has nothing whatever to do with the union of the sexes. Certain laws and organs in no way based upon heredity are implanted direct from the Macrocosm through the maternal organism; others come from the Macrocosm by spiritual channels through the paternal organism. Of what is received by way of the maternal organism we may say that this organism is the focus through which it is transmitted; but this combines with something that again is not derived from sexual union but from the father. A macrocosmic process thus takes place and comes to expression in the bodily members and forms. Consequently when speaking of the development of the human embryo it is completely misleading to base everything upon heredity, when in actual fact certain elements are received direct from the Macrocosm.

Here, then, we have a case in our own times where the facts themselves far outstrip the concepts at the disposal of science, for these concepts originated in an earlier epoch. You may ask: Is there any evidence to confirm this? Popular literature has little to say, but occultism is absolutely clear about it. And here I should like to draw your attention to something, of which, however, I can give no more than a hint.—A remarkable contrast between two naturalists of the modern age has attracted widespread attention and has influenced other thinkers to a very considerable extent. The characters of the two naturalists are very relevant here. On the one side there is Haeckel. Because Haeckel applies ancient concepts to his really wonderful collection of facts and data, he traces everything to heredity and bases the whole development of the embryo upon it. On the other side there is His, [Wilhelm His (1831–1904).] the zoologist and scientist, who keeps very closely to the facts as such and because of this might possibly be accused, with a certain justification, of doing too little thinking. Because of the particular way in which he investigated his facts he was bound to oppose the concept of heredity as propounded by Haeckel and he pointed out that certain organs and organic structures in the human being can be explained only if the view that they originate from the union of the sexes, is discarded. To this Haeckel mockingly retorted that His was attributing the origin of the human being to a virginal influence independent of any sexual union! But as a matter of fact this is quite correct. Scientific facts more or less compel us to-day to admit that what can be attributed to the union of the sexes must be distinguished from what comes direct from the Macrocosm—which wide circles of people nowadays naturally regard as absurd. So you can see that even in the field of natural science we are being driven towards new concepts. The present phase of evolution makes it evident that to have a genuine grasp of the facts presented by science we must acquire many new concepts and that those inherited from past ages no longer suffice.

From what I have said you will realise that a tributary stream must flow into our present culture. This is the Mercury-stream, the existence of which proclaims itself in the fact that those undergoing occult development as described in many of our lectures, grow into the spiritual world and in so doing experience new facts and realities. This penetration into another world may be compared with the way in which a fish is transferred from water into the air but must first have prepared itself by turning its gills into lungs. Similarly, a man whose faculty of sense-perception is developing into spiritual perception will have made his soul capable of using certain forces in a different element. The very atmosphere nowadays is saturated with thoughts which make it necessary for us to have a genuine grasp of the new facts of science becoming evident on the physical plane. The spiritual investigator can penetrate into the real nature of the facts that press in upon him from all sides. This is due to the appearance of the new stream of which I have been speaking. Thus wherever we look, we find that we are living in an extraordinarily important epoch, in times when it will be impossible for life to progress unless revolutionary changes take place in men's thinking and perception.

I said that man must learn to live in a new element in the same way that a fish, accustomed to living in water, would have to find its way into the new element of air. But men must be able, in their thinking too, to penetrate to the real nature of the facts produced on the physical plane. If they stand out against this new thinking they will be in the same position as fish taken out of the water; later on they will literally be gasping for spiritual concepts. Those who want to retain the monism of to-day are like fish who might prefer to exchange their watery for an airy habitation, but at the same time want to keep their gills. Only those human souls who so transform their faculties that a new conception of present facts is within their reach will grasp what the future has in store.

So we find ourselves living, but now with full understanding, at a point where two streams converge. The first stream should give us a deeper understanding of the Christ-problem and the Mystery of Golgotha; the other should inaugurate new ideas and concepts of reality. The two streams must converge in our time. But this will not happen without great hindrances being encountered; for in periods when two such streams of thought and outlook converge, all kinds of obstructions arise. And in a certain sense it is the adherents of Spiritual Science who will find it particularly necessary to understand these facts.

Some of our members might counter the exposition I have been giving here, by saying: What you have told us is very difficult to understand and we shall have to work at it for a long time. Why do you not give us something more readily digested, which convinces us of the spirituality of the world and makes a greater appeal? Why do you expect so much of our understanding of the world? How much pleasanter it would be if we could believe what a Buddhism transmitted exactly as it was at the beginning, can tell us: that we need not think of the Christ Event as the single point on which the scales of world-evolution hinge and that there can be no repetition of it. It would be so much easier to think that a Being such as the Christ incarnates again and again like other men. Why do you not say that here or there this Being will come again in the flesh—instead of saying that men must make themselves capable of experiencing a renewal of what happened to St. Paul at the gate of Damascus? For if you told us that there will be an incarnation of the Christ Being in the flesh, we could say: ‘Behold, he is here! We can see him with physical eyes!’—That would be so very much easier to understand.

Plenty of people will see to it that this kind of thing is said. But it is the mission of Western Spiritual Science to make known the truth—the truth which takes full account of all the factors responsible for the progress of evolution to this day. Those who look for comfort and ease in the spiritual world will have to seek for spirituality along other paths. The truth needed for our times is that to which we must apply all the intellectual capacity acquired since the fading of the old clairvoyance; this must carry us on until the dawn of the new clairvoyance. And I am sure that those who understand the nature of this intellectual capacity in the form necessary for to-day will follow the path indicated in the words I have spoken here now, and so often before. It is not a matter of saying in what form we wish to have the truth but of knowing from the whole course of human evolution in a given epoch, how, at a particular point of time, the truth must be proclaimed. You may be sure that plenty of other things will be said, and you must not be unprepared for them. Consequently in Rosicrucian Spiritual Science we shall not fail to draw attention again and again to the highest spiritual knowledge attainable in our time. You need never accept blindly on trust anything said here or elsewhere, for in our Movement we never appeal to blind credulity. In your own intelligence and the use of your own reason you have adequate means of testing what you hear. And remember, as you have been told so often, that you must bring the whole of life, the whole of science and the whole of your experience, to bear upon what you hear in Rosicrucian Spiritual Science. Do not fail to put everything to the test. It is precisely where you come across incongruities or perhaps where the truth seems to be the very opposite of what is stated, that on the ground of true spirituality blind faith cannot be allowed. Everything based on blind faith is bound to be sterile and stillborn. It would be easy enough to build on credulity: but those who belong to the stream of Western spiritual life refuse to do this. They build instead upon what can be tested by human reason, understanding and intellect. Those in touch with the source of our Rosicrucian Spiritual Science know that whatever is said has been carefully tested. The edifice of Spiritual Science is built upon the ground of truth, not upon that of easy faith; it is upon the foundation of a thoroughly tested, though perhaps difficult truth, that we establish our Spiritual Science; and prophets of a blind and comfortable faith will not shake that foundation.

There is no doubt that the Spiritual Science we have been studying for many years is beginning to make more and more headway in the world and to find increasing understanding in the hearts and minds of our contemporaries. It might be useful occasionally to speak of how the ideas of Spiritual Science are being made known and many of you would be glad to know what effect the spiritual nourishment you have yourselves received has had upon others at the present time. It is only now and then that I can speak of this spread of spiritual-scientific thought in the outer world, but it will be some satisfaction to you to know that we can see how the spirit inspiring us all is finding entry in various countries. I could see, for instance, that our ideas were beginning to find a footing when I was lecturing in the south of Austria, in Trieste, recently. Then, when I gave a course of lectures in Copenhagen¹ only a few days ago, there too it was evident that the spirit we are trying to cultivate under the symbol of the Rose Cross is gaining more and more ground. Signs such as these make it clear that there is a need and also a longing for what we call Spiritual Science.

It is fundamental to the spirit informing our Movement that we should refrain from any agitation or propaganda and far rather pay heed to the great, all-embracing wisdom needed by the hearts and souls of modern men if they are to feel any security in life to-day. It is our duty to make these spiritual thoughts into real nourishment for our souls. You will certainly have understood enough of the great law of Karma to know that it is by no chance or accident that an individual feels urged to come down into the physical world at this particular time. The souls of all of you here have felt the longing to incarnate in a physical body at the turn of the nineteenth to the twentieth century because of a desire to experience what can be achieved in the present physical environment.

Let us look at our own epoch and see how its spiritual aspect appears to souls which, like yours, have been born into it. At the turn of the century conditions were very different from what they had been fifty or sixty years earlier. Human beings who—like all of you here—are growing up at the present time, attempt now and then to hear about the spiritual guidance and leadership of the world, about the spiritual forces and influences pervading the external world in the different kingdoms of nature and penetrating into the souls of men. But for the last fifty years a soul longing and searching for spiritual nourishment has found very little. This longing has been present in the depths of men's souls, although it may have been a very faint voice, easily silenced. Nevertheless the longing is there and everyone is seeking for spiritual nourishment, whatever his position in life and whatever use he may make of his faculties. No matter in what department of science you may be working to-day, you learn only external, material facts; they can be utilised very cleverly and ingeniously to advance modern culture but they are no help at all towards understanding what the spirit may reveal. No matter whether you are an artist or are engaged in some practical work, you will find little that can pass into head or hand to give you not only energy and impetus for your work but also security and comfort in life. By the beginning of the nineteenth century people had forebodings that in the near future very little spiritual nourishment would be left. During the first half of the century, when vestiges of an old spiritual life were still present, although in a different form, many people felt that there was something in the air presaging the complete disappearance of the ancient treasures of the spirit handed down by tradition from olden times. Yet it is precisely the legitimate progress of culture during the nineteenth century that will completely wipe out the spiritual traditions handed down from the past.

During the first half of the nineteenth century, many voices are to be heard speaking in this strain and I will quote one example of a man who lived during that period and had a wide knowledge of the old form of theosophy, but who also knew that owing to the course of events in that century it was bound to disappear; at the same time he was convinced that a future must come when there would be a revival of this old theosophy but in a new form. I am going to read you a passage written towards the end of the first half of the nineteenth century, in 1847. Its author was a thinker of a type no longer in existence to-day—men who were still sensitive to the last echoes of those old traditions which have now been lost for a considerable time.—

‘It is often difficult to learn among the older theosophists what the real purpose of theosophy is ... but it is clear that along the paths it has taken hitherto, theosophy can acquire no real existence as a science nor achieve any result in a wider sphere. Yet it would be very ill-advised to conclude that it is a phenomenon scientifically unjustifiable and also ephemeral. History itself decisively disproves this: it shows how this enigmatic phenomenon could never make itself really effective in the world but for all that was continually breaking through and was held together in its manifold forms by the chain of a never-dying tradition. ... At all times there have been very few in whom this insistent speculative need has been combined with a living religious need. But theosophy is for these few alone. ... The important thing is that if theosophy ever becomes scientific in the real sense and produces obvious and definite results, these will gradually become the general conviction, be acknowledged as valid truths and be universally accepted by those who cannot find their way along the only possible path by which they could be discovered.

But all this lies in the womb of the future which we do not wish to anticipate. For the moment let us be thankful for the beautiful presentation given by Oetinger, which will certainly be appreciated in wide circles.’

This shows what a man such as Rothe of Heidelberg felt about the theosophical spirit in 1847. The passage is from his Preface to a treatise on Oetinger, a theosophist living in the second half of the eighteenth century.

What, then, can be said about the spirit of theosophy? It is a spirit without which the genuine cultural achievements of the world would never have been possible. Thinking of its greatest manifestations, we shall say: Without it there would never have been a Homer, a Pindar, a Raphael, a Michelangelo; there would have been no depth of religious feeling in men, no truly spiritual life and no external culture. Everything that man creates he must create from out of the spirit. If he thinks that he can create without it he is ignorant of the fact that although in certain periods spiritual striving falls into decline, the less firmly rooted a thing is in the spirit the more likely it is to die. Whatever has eternal value stems from the spirit and no created thing survives that is not rooted in it. But since everything a man does is under the guidance of the spiritual life, the very smallest creation, even when used for the purposes of everyday life, has an eternal value and connects him with the spirit. We know that our own theosophical life has its source in what we have called the Rosicrucian stream; and it has often been emphasised that since the eleventh, twelfth and thirteenth centuries the Masters of Rosicrucian wisdom have been preparing conditions that began at the end of the nineteenth century and will continue in the twentieth. The future longed for and expected by Rothe of Heidelberg is already the present and should be recognised as such. But those who caused this stream to flow into souls, at first in a way imperceptible to men, have been preparing conditions for a long, long time. In a definite sense what we have called the Rosicrucian path since the twelfth, thirteenth and fourteenth centuries is present in our Theosophical Movement in a more conscious form; its influence has flowed into the hearts and minds of the peoples of Europe and sets its stamp upon them.

From what has happened in European culture, can we form an idea of how this spirit has actually taken effect? I said just now that it has worked as the true Rosicrucian spirit since the eleventh, twelfth, thirteenth and fourteenth centuries; it was always present although only at that time did it assume Rosicrucian form. This Rosicrucian spirit goes back to a very distant past—it had its Mysteries even in Atlantean times. The influence has been taking effect for long ages, becoming more and more conscious as it streamed into the hearts and souls of men.

Let us try to form some idea of how this spirit made its way into humanity. We meet together here and our studies help us to perceive ways in which the human soul develops and gradually rises to regions where it can understand the spiritual life, and perhaps actually behold it. Many of you have for years been trying to let concepts and ideas which mirror the spiritual life stream into your souls as spiritual nourishment. You know how we have tried to acquire some understanding of the riddles of the world. I have often described the different stages of the soul's development and how it can rise to the higher worlds; how a higher part of the Self must be distinguished from a lower part; how man has come from other planetary conditions, having passed through a Saturn-, a Sun- and a Moon-evolution, during which his physical, etheric and astral bodies were formed; and how finally he entered into the period of Earth-evolution. I have told you that there is something within us that must receive its training here on the Earth in order to rise to a higher stage. We have also said that the development of certain beings—the Luciferic beings—was retarded during the Old Moon-period and they later approached man's astral body as tempters, and also in order to impart to him certain qualities. I have often told you too how man must overcome certain tendencies in his lower self and through this conquest rise into the spheres to which his higher Self belongs, into the higher regions of the spiritual life. Words of Goethe must be remembered:

And as long as thou knowest it not,
This Dying and Becoming,
Thou art but a troubled guest
Upon the dark Earth!

The degree of development that is possible to-day and can give strength, assurance and a genuine content to life is within our reach if we acquire knowledge of the manifold nature of man and realise that his constitution is not a haphazard medley but consists of physical body, etheric body, astral body and Ego. We have formulated definite ideas, for example of the temperaments, by studying the process of education and the development of the physical body up to the seventh year, of the etheric body up to the fourteenth and of the astral body up to the twenty-first year. By studying the mission of Truth, of Prayer, of Anger, our ideas of the three bodies, of the sentient soul, intellectual or mind-soul and consciousness—or spiritual soul, do not remain mere abstractions but impart meaning, clarity and content to our existence.

In this way we have achieved some understanding of the riddles of the world. And although there are large numbers of people outside our circle who still, consciously or unconsciously, persist in materialism, there are nevertheless many souls who feel it necessary to their very existence to listen to expositions of the kind we have been able to give. Many of you would not have been present among us for years, sharing our experiences and activities if it were not a necessity of your very lives. Why are there souls to-day who understand these things and for whom the ideas and concepts developed here become a guide on their life's way? The reason is this.—Just as you have been born into the modern world with these longings, so our forbears in Europe—and this means very many of those present here to-day—were born during past centuries into a world and environment very different from those of the nineteenth century. Let us cast our minds back to the sixth, seventh or even the twelfth and thirteenth centuries of our era when many of those present here were incarnated, and think of the sort of things that souls then living might have experienced.

In those times there was no Theosophical Society where subjects such as those with which we are concerned were studied; the influence of the environment upon the souls of men took a very different form. People did not travel about giving lectures on spiritual-scientific subjects, but minstrels went from village to village, from city to city, proclaiming the spirit. These minstrels did not speak about theosophy, about the lower and higher Ego, about man's physical, etheric and astral bodies and so on. As they moved around the land their mission was to speak of the spirit in the way it was wont to be proclaimed at that time. The following story was told all over Middle and Eastern Europe.—

Once upon a time there was a King's son. During a ride one day he heard moans coming from a ditch, and following the course of the ditch in order to discover the source of the moans, he found an old woman. He dismounted, climbed down into the ditch and helped the old woman who had fallen into it, to get out. Then he saw that she had injured her leg and could not walk. He asked her how the accident happened and she told him: ‘I am old and I have to get up soon after midnight to go to the city and sell my eggs; on the way I fell into this ditch.’ The King's son said to her: ‘You cannot get home by yourself so I will put you on my horse and take you.’ This he did, and the woman said to him: ‘Although you are of noble birth, you are a kind and good man; and because you have helped me I will give you a reward.’ He guessed now that she was not an ordinary woman, for she said: ‘You shall have the reward which your kind soul has earned. Do you want to marry the Flower-Queen's daughter?’ ‘Yes!’ he replied. She went on: ‘For that you will need something that I can easily give you,’ and she gave him a little bell, saying: ‘If you ring this bell once the Eagle-King will come with his hosts to help you in the predicament in which you find yourself; if you ring twice the Fox-King will come with his hosts to help you in the predicament in which you find yourself; and if you ring three times the Fish-King will come with his hosts to help you in the predicament in which you find yourself.’—The King's son took the little bell and returned home, announced that he was going to search for the Flower-Queen's daughter, and rode off. He rode a long, long way but nobody could tell him where the Flower-Queen lived with her daughter. By this time his horse was completely exhausted and could carry him no longer so that he was obliged to continue his journey on foot. He came across an aged man and asked him where the Flower-Queen lived. ‘I cannot tell you,’ the aged man replied, ‘but go on and on and you will find my father who may perhaps be able to tell you.’ So the King's son went on, year after year, and then found another, still more aged man. He asked him: ‘Can you tell me where the Flower-Queen lives?’ But the aged man replied: ‘I cannot tell you, but you must go on and on for many more long years and you will find my father who will certainly be able to tell you where the Flower-Queen lives.’—So the King's son went on and at last found an old, old man and asked him if he could tell him where the Flower-Queen lived with her daughter. The old man replied: ‘The Flower-Queen lives far away, in a mountain which you can see from here in the distance. But she is guarded by a fearsome Dragon. You cannot get near at present for this is a time when the Dragon never sleeps; he sleeps at certain times only and this is one of his waking periods. But you must go a little further, to another mountain, and there you will find the Dragon's mother; through her you will attain your goal.’ So he went on and found the Dragon-mother, the very archetype of ugliness. But he knew that whether he could find the Flower-Queen's daughter would depend on her. Then he saw seven other dragons around her, all eager to guard the Flower-Queen and her daughter who had been long imprisoned and were destined to be set free by the King's son. So he said to the Dragon-mother: ‘I know that I must become your servant if I am to find the Flower-Queen.’ ‘Yes’, she said, ‘you must become my servant and perform a task that is not easy. Here is a horse which you must lead to pasture the first day, the second day and the third. If you can bring it home in good condition you may possibly achieve your object after three days. But if you fail, the dragons will devour you—we shall all devour you.’ The King's son agreed to this and the next morning he was given the horse. He tried to lead it to pasture but it soon disappeared. He searched for it in vain and was in despair. Then he remembered the little bell given him by the old woman, took it out and rang it once. A host of eagles gathered, led by the Eagle-King, looked for the horse and found it, so that the King's son was able to take it back to the Dragon-mother. She said to him: ‘Because you have brought the horse back I will give you a cloak of copper so that you can attend the Ball tonight at the court of the Flower-Queen and her daughter.’ Then, on the second day, he was again given the horse to take to pasture, but again it disappeared and he could not find it. So he took out the bell and rang it twice. Immediately the Fox-King appeared with a host of his followers; they looked for and found the horse and the King's son was again able to take it back to the Dragon-mother. She then said to him: ‘To-day you shall have a cloak of silver so that you can attend the Ball to-night at the court of the Flower-Queen and her daughter.’ At the Ball the Flower-Queen said to him: ‘On the third day ask for a foal of that horse and with it you will be able to rescue me and we shall be united.’ Then, on the third day, the horse was again handed to him to lead to pasture, and again it soon disappeared, for it was very wild. So he took out the bell and rang it three times, whereupon the Fish-King appeared with his followers, found the horse, and for the third time the King's son brought it home. He had now successfully performed his task. The Dragon-mother then presented him with a mantle of gold as his third garment in order that on the third day he might attend the Flower-Queen's Ball. He was also given as a fitting reward the foal of the horse he had cared for. With it he was able to lead the Flower-Queen and her daughter to their own castle. And around the castle, since there were others who wanted to steal her daughter, the Flower-Queen caused a thick hedge to grow to prevent the castle from being invaded. Then the Flower-Queen said to the King's son: ‘You have won my daughter and henceforth she shall be yours, but only on one condition. You may keep her for half the year but for the other half she must return beneath the surface of the earth and be restored to me. Only on this condition can you be united with her.’ So the King's son won the Flower-Queen's daughter and lived with her for half the year, while for the other half she was with her mother.—

This story, as well as others like it, was listened to by many people in those days. They listened and drank in what they heard but did not, like many modern theosophists, proceed to invent allegories, for symbolic or allegorical interpretations of such matters are valueless. People listened to the stories because they were a source of delight to them and a warm glow pervaded their souls as they listened. They wanted nothing more than this as they listened to the story of the Flower-Queen and the King's son with his bell and his wooing of the Flower-Queen's daughter.

There are many souls alive to-day who in those days heard such tales with inner delight, and the effects lived on in them. Their feelings and perceptions were converted into thoughts and experiences and their souls were transformed by new forces. These forces have changed into the longing for a higher interpretation of the same secrets, a longing for Spiritual Science. In those days the wandering minstrels did not go about saying that man strives towards his higher self and to that end must overcome his lower self which holds him back. They gave their message in the form of a story about a King's son who rode out into the world, heard moans coming from a ditch and thereupon performed a good deed. To-day we speak simply of a good deed, a deed of love and sacrifice. In earlier times the deed was described in pictures. To-day we say that man must develop a feeling for the spirit which will awaken in him an inkling of the spiritual world and create powers through which he can establish relationship with it. In earlier times this was expressed in the picture of the old woman who gave the King's son a bell which he rang. To-day it is said: Man has taken into himself all the kingdoms of nature and unites in harmony everything that lies outspread before him. But he must learn to understand how what is outspread in the external world lives within him and how he can overcome his lower nature, for only if he can bring what is at work in the kingdoms of nature into the right relationship with his own being can it come to his aid.

We have spoken often enough of man's evolution through the periods of Saturn, Sun and Moon and of how he left behind him the other kingdoms of nature, retaining within himself the best of each in order that he might rise to a higher stage. To what stage has he evolved? To indicate what lives in the human soul Plato had already used the picture of the horse on which man rides from one incarnation to another. In the times of which we have been speaking the picture used was that of the bell which was rung to summon the representatives of the kingdoms of nature—the Eagle-King, the Fox-King and the Fish-King—in order that the being destined to become the ruler of these kingdoms might establish the right relationship with them.

Man's soul is unruly and can be brought into the right relationship with the kingdoms of nature only when it is tempered by love and wisdom. In earlier times this truth was presented in pictorial form and the soul was helped to understand what we to-day express differently. Men were told that the King's son rang the bell once and the Eagle-King appeared; twice and the Fox-King appeared; three times and the Fish-King appeared. It was they who brought back the horse. In other words: the tumults which rage in the human soul must be recognised; when they are recognised the soul can be freed from lower influences and brought into order.

In the modern age we say that man must learn how his passions, his anger and so on, are connected with his development from one seven-year period to another. In other words, we must learn to understand the threefold sheaths of the human being. In earlier times a wonderful picture was placed before men: the King's son was given a mantle, a sheath, every time he rang the little bell—that is to say, when he had subjugated one of the kingdoms of nature. To-day we speak of studying the nature of the physical body; in earlier days a picture was used—of the Dragon-mother giving the King's son a cloak or mantle of copper. We study the nature of the etheric body; in earlier times it was said that the Dragon-mother gave the King's son a silver cloak on the second day. We speak of the astral body with its surging passions; in earlier times it was said that on the third day the Dragon-mother gave the King's son a cloak of gold. What we learn to-day about the threefold nature of man in the form of concepts was conveyed through the picture of the copper, silver and golden cloaks. Instead of the pictures of the copper, silver and golden cloaks we speak to-day in terms which convey an understanding of how the solid physical body is related to the other sheaths of the human being as copper ore is related to silver and gold.

We speak to-day of seven classes of Luciferic beings whose development was retarded during the Moon-evolution and who set about bringing their influence to bear upon man's astral body. The minstrels said: When the King's son came to the mountain where he was to be united with the Flower-Queen's daughter, he encountered seven dragons who would have devoured him if he had not accomplished his task. We know that if our evolution does not proceed in the right way it will be corrupted by the forces of the sevenfold Luciferic beings. We say nowadays that by achieving spiritual development we find our higher Self. The minstrels said: The King's son was united with the Flower-Queen. And we say: A certain rhythm must be established in the human soul. You will remember that a few weeks ago I said that when an idea has arisen in the soul we must allow time for the idea to mature, and it will then be possible to detect a certain rhythm in the process. After seven days the idea has penetrated into the depths of the soul; after fourteen days the maturing idea can lay hold of the outer astral substance and allow itself to be baptised by the World-Spirit. After twenty-one days the idea has become still more mature. And only after four times seven days is it ready to be offered to the world as a gift of our own personality. This is the manifestation of an inner rhythm of the soul. A man's creative faculty can work effectively only if he does not try immediately to force upon the world something that occurs to him but is aware that the ordered rhythm of the external world repeats itself in his soul, that he must live in such a way that the Macrocosm is reflected in the Microcosm of his own being. The minstrels said: Man must bring the forces of his soul into harmony, must seek the Flower-Queen's daughter and enter into a union with her during which he spends half of the year with his bride and for the other half leaves her to be with her mother who lives in the depths. This means that he establishes a rhythm within himself and the rhythm of his life takes its course in harmony with the rhythm of the Macrocosm.

These pictures—and hundreds like them could be mentioned—stimulated the soul through the thought-forms they created; and the result is that souls living to-day have become sufficiently mature to listen to the different kind of presentation given by Spiritual Science. But before this could happen man had perforce to experience a sense of deprivation and intense longing. The spiritual longings of the soul had first to be engulfed in the physical world. This did in fact happen in the first half of the nineteenth century; and then, in the second half of the century, came the materialistic culture with its devastating effect upon spiritual life. But the longing grew all the stronger and the ideal of the spiritual-scientific Movement became all the more significant. In the first half of the century there were only few who in a kind of silent martyrdom felt that ideas once conveyed in the form of pictures in narratives still survived but only in a state of decline.

In the soul of a man born in the year 1803, echoes of the old wisdom of past times were still reverberating. Something closely akin to theosophical ideas was a living reality in him. His soul was completely engrossed in what we to-day call the spiritual-scientific solution of the riddle of world-existence. His name was Julius Mosen. His soul was able to survive only because for most of his life he was bedridden. Soul and body could not adjust themselves to each other because owing to the way in which Mosen had grasped these ideas without being able to penetrate them spiritually, his etheric body had been drawn out of his physical body which was paralysed as a result. His soul had nevertheless risen to spiritual heights. In 1831 he wrote a remarkable book, Ritter Wahn. He had learnt of a wonderful legend still surviving in Italy, an old Italian folk-legend. As he studied it he became convinced that it enshrined something of the spirit of the universe, that those who created its imagery were filled with the living spirituality of the World Order. The result was that in 1831 he wrote a truly wonderful work—which, needless to say, has been forgotten, in common with so much that is the product of spiritual greatness.

Ritter Wahn sets out to conquer death and on his way he comes across three old men—Ird, Time and Space. Julius Mosen hit on the German word Ird to translate the Italian il mondo, because he knew that there was something particularly significant in it. Ird, Time and Space are the names of the three old men who, however, can be of no use to Ritter Wahn because they are themselves subject to death. Ird denotes everything that is subject to the laws of the physical body, and so to death; Time, the etheric body, is by its very nature transitory; and the third, the lower astral body, which gives us the perception of Space, is also subject to death. Our individuality passes from incarnation to incarnation; but according to the Italian folk-legend, Ird, Time and Space represent our threefold sheath.

Who is ‘Ritter Wahn?’ Each of us, passing from incarnation to incarnation, looks out upon the world and faces maya, the great Illusion; each of us, in that we live a life in the spirit, goes forth to conquer death. On this quest we meet the three old men who are our three sheaths. They are indeed very old! The physical body has existed since the evolutionary period of Old Saturn, the etheric body since the period of Old Sun, and the astral body since the period of Old Moon. The Ego, the ‘I’, has been embodied in men in the course of the Earth period itself. Julius Mosen depicts Ritter Wahn seeking to overcome death. He uses the Platonic image of a rider on horseback—an image that was known all over Middle Europe and still farther afield. Ritter Wahn rides out in an attempt to conquer the heavens with materialistic thinking—like those who cling to the sense-world and are imprisoned in illusion and maya. But when through death they enter the spiritual world, what happens is faithfully described by Julius Mosen. Such human beings have not lived out their lives to the full and long to come down again to the Earth in order that their souls may continue to evolve. So Ritter Wahn returns to the Earth. He sees the beautiful Morgana, the soul, which is destined to be stimulated by whatever is earthly and—like the Flower-Queen's daughter—represents the union with what man can acquire only through schooling on Earth. He falls a victim to death through being again united with the Earth and the beautiful Morgana. This means that he passes through death in order that he may raise his own soul, represented by Morgana, to higher and higher stages during each succeeding incarnation.

It is from pictures like these which carry the stamp of their thousands of years’ life that ideas stream into artists of the calibre of Julius Mosen. In his case they were given expression by a soul too great to live healthily in a physical body during the approaching age of materialism and Julius Mosen had consequently to endure the silent martyrdom imposed on him by his passionate soul.—Such was the impulse at work in a man living in the first half of the nineteenth century. It will become active again but in such a way as to kindle human powers and forces; and it will enable us to have some understanding of what is meant by the spirit of Rosicrucianism—the spirit that must make its way into the souls of men.

We can now surmise that what we ourselves are cultivating has always existed. Were we to imagine that anything in the world can prosper without this spirit working in men we should be succumbing to the delusions suffered by Ritter Wahn.

Whence came the minstrels of the seventh, eighth or even thirteenth centuries, wandering as they did through the world to create thought-forms that would enable souls in our own day to have a different kind of understanding? Where had these minstrels learnt how to bring such pictures to men? They had learnt from the centres we think of to-day as the Rosicrucian schools. They were pupils of Rosicrucians. Their teachers said to them: You cannot now go forth into the world and clothe your message in concepts and ideas, as will have to be done later on; you must speak of the King's son, of the Flower-Queen and of the three cloaks, in order that from these pictures thought-forms may come into being and live in the souls of men. And when these souls return to Earth they will understand what is needed for their further progress.—Messengers are continually sent out from the centres of spiritual life in order that in every age what lies in the depths of the spirit may be made accessible to men.

It is a superficial view to believe that such tales can be invented by human fancy. The old tales which give expression to the spiritual secrets of the world came into being because those who composed them gave ear to others who were able to impart the spiritual secrets. Consequently we can say with truth that the spirit of all humanity, of the Microcosm and the Macrocosm, lives in them.

The minstrels were sent out to tell their stories from the same centres whence we to-day draw the knowledge on which the culture needed by humanity is based. Thus it is that the spirit in which mankind is rooted moves on from epoch to epoch. The Beings who in pre-Christian times imparted instruction to individuals in the temples, teaching them what they had themselves brought over from former planetary evolutions—these Beings placed themselves under the leadership of Christ, the unique Individuality who became the great Teacher and Guide of mankind. Stories which have come down through the centuries and have inspired in the whole of Western culture thought-forms expressing in pictures the same teaching about Christ as we give to-day, make it quite clear that in the period after the Mystery of Golgotha the spiritual leadership of mankind, working through its centres of learning, was vested in Christ. All spiritual leadership is connected with Him. If we can make ourselves conscious of this fact we shall be turning our gaze to the light we need in order to understand the longings of human souls incarnated in the nineteenth century.

If we think deeply about souls who reveal the longings of earlier times, we shall recognise with a sense of profound responsibility that they waited for us to bring their longings to fulfilment. Julius Mosen, the author of Ritter Wahn and Ahasver, and others like him, were the last prophets of the West because the teachings once given by messengers from the holy temples in the form of pictures to prepare souls for later ages, were living realities to them. And their yearning is indicated in words written by Rothe of Heidelberg in 1847: ‘... if theosophy ever becomes scientific in the real sense and produces obvious and definite results, these will gradually become the general conviction, be acknowledged as valid truths and be universally accepted by those who cannot find their way along the only possible path by which they could be discovered ...’ At that time a man who had these yearnings—thinking not only of himself but also of his contemporaries—could only say with resignation that all this lay in the womb of the future which he had no wish to anticipate. In 1847, men who were cognisant of the secrets of the Rosicrucian temples had not yet spoken in a way that could be generally understood. But what lies in the womb of the future can become living power if there are enough souls who realise that knowledge is a duty—a duty because we must not give back undeveloped souls to the World-Spirit. Were we to do that we should have deprived the World-Spirit of forces implanted in us. If there are souls who recognise their duty to the World-Spirit and endeavour to understand the riddles of the world, the hopes cherished by the best men of earlier times will be fulfilled. They looked to us, who were to be born after them, and longed that theosophy should become scientifically acceptable and lay hold of the hearts of men. But these hearts must exist! And that depends upon people who have identified themselves with our spiritual-scientific Movement being convinced of the need for spiritual illumination of the riddles of existence. It depends upon every single soul among us whether the longings of which I have spoken prove to have been empty dreams on the part of those who had hoped for the best in us or to have been dreams now brought to fulfilment.

When we see the barrenness of science, art and every domain of social life we must tell ourselves that we need not succumb to it but that there is a way out. For again an age has dawned when voices from the holy temples are speaking—not in pictures and stories but proclaiming truths which many people still regard as theories but which can and must become sources of life and nourishment to the soul. Each individual can resolve with the highest powers of his soul to receive this source of life.

This is what we must impress upon our souls as the epitome of the meaning and spirit of the guidance of mankind. If we allow this thought to be active in our souls it will be an impulse in us for many months. We shall find that it can grow into an impressive structure—quite independently of the words used to express it. My words may well be imperfect but it is the reality in the thought that matters, not the form in which it is expressed. This reality can live in every single soul. The totality of truth is present in every soul as a seed and can be brought to blossom if the soul devotes itself to the development of that seed.

• 1. The Spiritual Guidance of Man and of Mankind. (Obtainable from Rudolf Steiner Press.)

It seems well that on resuming our activities in the Berlin Group we should look back for a little at what has passed through our souls since our work began at this time last year.

You will remember that about a year ago on the occasion of the General Conference of the German Section, I lectured on the “Sphere of the Bodhisattvas.” With this lecture we introduced to the world a subject that principally occupied us in our Group-meetings, throughout the following Winter our studies were associated with the Christ-problem, more especially in its connection with the Gospel of Matthew. We have carried these studies further in many ways, particularly in connection with the Gospels of John and of Luke, and when dealing with them we indicated that at some future date we hoped to go more deeply into this Christ-problem in a course of lectures to be associated mainly with the Gospel of Mark.

These studies of the Christ-problem did not consist merely in giving explanations of the Gospels. We spoke most fully, most radically, of what Spiritual Science had to say concerning the events that took place in Palestine. It has to be explained that there are no external, historical records dealing with these events. What is of the deepest importance in the accounts of the Event of Christ is not found in any book or record, but it stands in the eternal spiritual records, and can be deciphered by clairvoyant consciousness in the Akashic Chronicle. We have often made known to you what has been revealed to us there. Our position towards the Gospels is this: we make known what spiritual investigation tells us, and then we compare this with the events related in the Gospels or in other parts of the New Testament. In every case we found that we first learnt to read these documents aright, because before reading them we had penetrated to the secrets connected with the Events of Palestine; that it is precisely because we had investigated these events without having been prejudiced through having previously read any records concerning them, that our appreciation, I may say our reverence, for them was so greatly enhanced.

When we look not only to the nearest, the narrowest and most fleeting interests of our community, but when we recognise that the whole development of modern culture longs for a new understanding of the documents dealing with Christianity, we feel we are summoned by spiritual science not only to satisfy our own understanding regarding the Events of Palestine, but also to translate what we have to say concerning them into present day language for the sake of all humanity. In order to do this it is not enough that we should confine ourselves to what the present century has contributed towards an understanding of the problem and the figure of Christ. If this satisfied present day demands for knowledge there would not be so many who are, incapable of harmonising their desire for truth with what is taught in Christian circles and has been accepted for centuries, but which contradicts in one way or another what has been imparted to us concerning the Events of Palestine. All this shows that a new understanding and new conclusions with regard to Christian truths are necessary to the education of to-day.

Now among many other means that aid us in deciphering Christian truths there is one that is specially fruitful in our field of research. It consists in our being able to extend our vision, and also our world of feeling and perception beyond the horizon which has limited man's view of the spiritual world in past centuries. How our horizon can be extended can he put before you very simply and intimately in a few words.

In Goethe, to take one of the greatest minds of western civilisation, we have, as we all know, the mind of a Titan; and many of our studies have shown us how deeply the spiritual view entered into his personality. These studies have led us to know how we can rise to spiritual heights by sharing in the composition of Goethe's soul. But however well we may know Goethe, however deeply we may enter into what he has to give us, there is one thing we do not find in him, and this we must have if our vision is to he widened in the right way and our horizon expanded to satisfy our most urgent spiritual needs. Nowhere do we find in Goethe any indication that the things we are able to know to-day, dawned in him. These things can become fruitful for us when we accept them. They are ideas concerning man's spiritual development, the reception of which first became possible in the nineteenth century through the liberation of certain spiritual documents containing the fruits (Errungenschaften) of oriental life. From these we receive many ideas that in no way prevent our understanding the problem of Christ, but may, if rightly received, actually lead us to a true and full appreciation of Christ Jesus. Therefore I believe that a study of the Christ-problem cannot be introduced better than by a careful explanation of the mission of those great spiritual individuals who, from time to time, have made a deep impression on evolution, and are described by the name “Bodhisattva,” a name derived from oriental philosophy.

Ideas dealing with the Bodhisattvas have not existed for any length of time in the spiritual life of the West, and it is only when we realise what these beings are that we are able to rise to a true understanding of what the Christ has been, is, and can continue to be to mankind.

From this you see how wide is the circle of spiritual development that has to become fruitful to man before he really understands what it is so necessary he should understand concerning the education, culture, and spiritual life within which he lives. From another point of view it is important that we cast our spiritual eyes, when this is possible, over recent centuries and note the difference between a man at the turn of the nineteenth and twentieth centuries and one of a century earlier; that we realise how very little was known in Europe a hundred years ago of Buddha and Buddhism. This last, if not actually the aim of our endeavours is the impulse and also the object of our present studies, and gives tone to the feeling that fills our souls when stirred by its great spiritual truths. The thing that matters most is not what one or another desires to know, but the warmth of feeling, the power of perception, the nobility of will that rises within our souls when the great truths of humanity strike these souls. More important in our Group than the words themselves is the tone and the waves of feeling that are present when certain words ring through space. These feelings and perceptions are of many kinds. The most important of them that should rise in our souls is that of reverence; such reverence as must needs develop in us towards the knowledge of great spiritual truths; the feeling that the nature of these great truths is such that we must approach them in humble reverence; that we cannot think to grasp such mighty facts with any hurriedly acquired ideas or with a few quickly won conceptions!

I have often made use of the example that we cannot depict a tree graphically by making a picture of it from one side only, but we must walk around it and draw it from various sides. Only by combining these different pictures do we gain a general impression of what the tree is like. This comparison should impress on our souls the way to approach great spiritual facts. We cannot make progress in any real or apparent knowledge of the highest things if we view them from one side only. Whether absolute truth regarding the appearance of anything can or cannot be reached, we should all the same never lose the humble feeling that all our ideas are acquired from one point of view only. When filled with this emotion we gladly and willingly take into ourselves feelings and perceptions from any side that enables us to illumine the great facts of existence from the most varied directions. The age in which we live makes this necessary, and in our time the need will grow ever greater for observing things from every possible side. Therefore we no longer shut ourselves off from other opinions, other paths leading to the highest things, that may differ from those of our own civilisation. Indeed we have endeavoured in recent years, within what Western cultural development had to offer, to uphold those principles that lead to true humility in respect of knowledge. I have never ventured (and indeed this is deeply impressed on my soul, for audacity was never possible in this connection) to present a system or a survey of those great events comprised within the term—the “Christ-Problem.” I have always said: “We approach this event now from one point of view,” and again, “We approach it now from another point of view,” and have always insisted that the problem is not thereby exhausted, but that our one desire is to carry on the work calmly and patiently.

The reason for studying the different Gospels is that it enables us to consider the Christ-problem from four points of view, and we find in fact that the four Gospels do present us with these four view points, and that in them the maxim is set before us:—Thou shalt not approach this—the mightiest problem—hurriedly, or view it from one side; it must be approached from the four spiritual directions of the heavens at least, and when thou hast approached it from these four heavenly directions which can he named after the four evangelists—Matthew, Mark, Luke and John—thou canst then hope it may gradually draw nearer and nearer to thee. And it will approach thee, so that thou needst never say of thyself, thou art cut off from the greatest of all truths without which the human soul, in its inmost depth, cannot live, neither shalt thou say that any one form of truth which thou hast been able to grasp is the whole truth.

Thus all our studies of the past Winter were intended gradually to arouse a feeling of intellectual modesty. In fact, without such a feeling we cannot advance in spiritual life. Incidentally, everything has been done in these studies to impress repeatedly on you the first requirements for progress in spiritual knowledge, and no one who has followed attentively the, lectures given here week by week, can say that we have not constantly pointed out the basic condition of this advance in spiritual knowledge.

Advance in spiritual knowledge is one of the impulses lying at the foundation of our movement. What does advance in spiritual knowledge mean for our souls? It satisfies the deepest, most humanly-worthy longings of our souls, it gives that without which a man who is conscious of his human worth, cannot live. It also gives this knowledge in ways that correspond to the intellectual requirements of the present day. Advance in knowledge brings illumination to us concerning those things which a man cannot investigate with his ordinary senses, but only with those senses which belong to him as a spiritual being, not as a physical being.

The great questions concerning man's position in the physical world and what lies beyond it, the truths concerning life and death: all such questions spring from the deep needs of the human soul. Even if a man from various causes holds aloof from such questions, even if he is able to remain deaf to them for a time, so that he says:—“Science is unable to investigate such matters, the faculties for doing so are wanting in man;” yet the need of finding answers to these questions never leaves him permanently, neither does the true nature of his feelings towards such questions as the following:—

Whence comes that something in a child and in a growing youth, that is capable of education? Where does that go which is hidden within our souls when the bodily nature begins to fall and die? In short, the question as to man's connection with the spiritual world is the great question, and springs from the most human of desires. A man cannot live if these questions remain unanswered, unless he turns a deaf ear to them. But because they spring from so deep a need, because the soul cannot live in peace and contentment if it does not receive an answer to them, it is only natural that he should answer them in a somewhat trivial and comfortable manner. In spite of the fact that these questions (though denied by some) have to-day become burning questions for many, how numerous are the paths they point to us! One can say without exaggeration that of all the paths that open before man to-day when these great and puzzling questions arise within him, the way of spiritual science is the most difficult. Truly, we cannot say otherwise!

There may be many among you who consider some much discussed science difficult; who perhaps do not venture on it because they shrink from all that must be overcome if it is to be gone into thoroughly. It may seem that the path that we call the path of spiritual science is easier than the path leading to mathematics, to botany, or any other branch of natural science. All the same, if followed earnestly, this path is more difficult than that leading to any other science. We say this without any exaggeration. Why is it easier for you? Only because it stimulates the interest of every soul with tremendous force, and because it deals with what lies nearest to each. It is the most difficult of all the paths by which a man can enter the spiritual world to-day, yet one thing we must not forget: this path can lead us to what is highest in the life of the soul! Is it not natural that what leads to the highest should also be the most difficult? Yet: we must never allow ourselves to be frightened by the difficulties of the path, nor hide from our souls the necessity of these difficulties on the path of spiritual science.

Among the many necessities of this path, one is always specially mentioned here: that he who decides to follow this path must, in the first place, accept seriously what spiritual investigation has so far been able to offer concerning the secrets and facts of the spiritual world. We touch here on a very necessary chapter of our spiritual-scientific life. How many say light-heartedly:—“People speak here of a science that is unascertainable, of spiritual facts that one or another investigator, one or another initiate, has been able to elucidate or investigate. Would it not be much better if they simply showed us the way so that we might ourselves quickly enter that region from which one can see into the spiritual world? Why do they always say—‘This is how it looks, this is what one or another has seen!’ Why do they not tell us how we can attain this quickly for ourselves?” It is for very good reasons that the facts investigated concerning the spiritual world are first communicated in a general way before entering into what one might call “the methods of soul-training” which can lead the soul into spiritual regions. For something quite definite is gained by our applying ourselves reverently to the study of what the spiritual investigator has revealed from spiritual worlds. We have often said that the facts of the spiritual world must be sought and found by means of clairvoyant consciousness; but once these facts are discovered, once trained clairvoyance has observed them and communicated them to others, then these communications must be such that everyone, without having passed through any clairvoyant development, can test them, and can recognise the truth of them by his own unprejudiced logic and the feeling for truth that is in every soul. No true investigator of spiritual things, no man endowed with true clairvoyant consciousness, would communicate the facts of the spiritual world except in such a way that those who desired could test them without clairvoyance. But he would have to communicate these facts so that he conveyed the full value and importance of them to the human soul.

What value have the communications and presentations of spiritual facts to a human soul? The value is this; that the man who knows “how things are seen in the spiritual world” can order his life, his thoughts, feelings, and perceptions according to his relationship towards the spiritual world. In this sense every communication of spiritual facts is important—even if he to whom they are communicated, and who receives them, cannot himself investigate them clairvoyantly. Indeed, even for the investigator these facts first acquire “human worth” when he has brought them down into a sphere where he can express them in a form accessible to all. However much a clairvoyant may be able to investigate and see in the spiritual world, what he sees is of no value to him and to others so long as he is unable to bring it down into the ordinary sphere of men, and to express it in thought that can be grasped by sound logic and a natural feeling for truth. The clairvoyant must in fact first understand the matter himself if it is to be of any use to him. Its value begins where the possibility of logical proof begins.

We can prove what has just been said in a double way. Among the many valuable things connected with the spiritual truths and spiritual communications which a man can receive on the physical plane between birth and death, those without doubt are the most important which he can take with him through the gates of death. Or let us put it as a question in this way:—“How much remains to a man of all he has received here, and been able to make his own? What remains of all he has learnt concerning the spiritual world while leading an anthroposophical life?” Just as much remains to him as he has been able to understand, as he has been able to translate into the ordinary language of human consciousness.

Picture to yourselves a man who has perhaps made quite exceptional discoveries in the spiritual world through purely clairvoyant observation, but who has neglected to clothe these observations in language suited to the ordinary sense of truth of any age. Do you know what would happen to him? All his discoveries would be wiped out after death! Just as much of value would remain as it was possible for him to translate or formulate into any language that corresponded to a sound sense for truth.

It is certainly of the greatest importance that there should be clairvoyants capable of bringing over communications from the spiritual world and handing them on to others. This brings blessing to our day, for our age has need of wisdom and cannot advance unless it gets it. Such communications are necessary to the culture of the present time. If not recognised to-day, in fifty or a hundred years it will be the universal conviction of all mankind that culture cannot advance but must perish unless convinced of spiritual wisdom.

One thing is necessary for man if evolution is to advance—this is the acceptance by him of spiritual truth. Even if all spheres were conquered and intercourse with them established, humanity would still be faced with the death of civilisation if no spiritual wisdom had been acquired. This is undoubtedly true. The possibility of looking into the spiritual world must exist.

The facts of spiritual wisdom mean more to the individual after death than human progress upon earth. We must therefore ask in order to form a right conception of this—What has the clairvoyant to tell of the things he has investigated and brought into line with truth and sound logic? What more in the way of fruits does a man possess after death through having been able to look into the spiritual world, than those have whose karma in this incarnation makes it impossible for them to do so, and who therefore have to hear the results of spiritual research from others? How do spiritual truths perceived by an Initiate differ from those heard by a man who has only heard them, and not himself looked into the spiritual world? Does the Initiate understand them better than those to whom they have only been imparted?

As regards mankind in general perception of the spiritual world is of higher worth than non-perception. For one who is able to look into the spiritual world has intercourse with that world, he can teach not only men, but others, spiritual beings, and so further their development. Clairvoyant consciousness has therefore a quite special value, but for individuals knowledge only has value; and in respect of individual worth the clairvoyant does not differ from anyone else who only receives communications, and is himself unable to look into the spiritual world in any particular incarnation. Whatever we have received of spiritual truth is fruitful after death, no matter if we have beheld these truths ourselves or not.

In stating this, one of the greatest moral laws of the spiritual world and one most worthy of reverence is placed before our souls. Our present day morality is perhaps not fine enough fully to understand the ethics of this. Individuals gain no advantage through their Karma having made it possible for them to look into spiritual worlds, thereby gratifying their egoism, Everything we strive to gain for ourselves in our individual life must he gained on the physical plane, and in forms that accord with the physical plane. If a Buddha or a Bodhisattva stands higher among the hierarchies of the spiritual world than other human individuals this is because of his having passed through so many and varied incarnations an earth.

What I mean by the higher ethics, the higher moral teaching given out to us from the spiritual world is this:—No one should think for a moment that he gains an advantage over his fellow men through the development of clairvoyance. This is not at all the case. He gains no advantage in any egoistic sense. All that he gains is that he can be better than others. Anything that serves egoism is absolutely excluded from spiritual fields, it is held to be immoral. A man gains nothing for himself through spiritual illumination. What he gains is only as one who serves the world in general, not himself, and only in so far as he gains it also for others.

The position of the spiritual investigator with regard to his fellowmen is this:—If they wish to hear of of the discoveries he has made and to accept them, they can make the same progress through these discoveries as he has made himself, they can advance individually as far as he has advanced, which means:—spiritual things are of value only in the Spirit of humanity as a whole, not in any egoistic spirit.

There is a realm where a man is not moral merely from preference, but because immorality or egoism would not help. In this case it is easy to see something else, namely, that it is dangerous to enter the spiritual realm unprepared. Nothing of an egoistic nature will ever be won for the life after death through leading a spiritual life, but a man might easily desire something egoistic for this life on the physical plane through spiritual development. Although nothing of an egoistic nature can be gained for the spiritual world things can be desired which are in a sense egoistic.

Most of those who pursue a certain higher development will probably say:—“It is self-understood that I should endeavor to overcome egoism before gaining entrance to the spiritual world.” But I beg of you to believe, in no region of human development is deception so great as in that where men say—“I strive against egoism!” It is easy to say it, but whether one can do it, can really accomplish it, is quite another question. It is another question in the first place, because when we begin to practise certain soul activities that can lead us into the spiritual world, we meet ourselves in our true form. There are very few things which are experienced in true form in the outer world. We live interwoven in a net of ideas, will-impulses, moral perceptions, and customary actions that have their rise in the surrounding world, and we seldom ask:—“How would I act, how would I think regarding any matter if I did not feel constrained by my upbringing to think and act in such and such a way?”

If we answered these questions we would see that we are ordinarily very much worse than we suppose. Now, the result of carrying out those exercises that are intended to help us to rise to the spiritual world is that we outgrow all our surroundings, all that custom and education have woven round us. We become more sensitive, more soulful and spiritual, and ever more and more naked. The veils with which we have clothed ourselves, and to which we cling with our ordinary ideas and actions, fall from us. Hence we have the quite ordinary result of which I have often spoken:—Before beginning his spiritual development a man is perhaps a quite decently behaved person, who does not make any very stupid blunders in life. Then his spiritual development begins. While until now he was perhaps quite a modest man he now becomes arrogant, and does all sorts of stupid things. When spiritual development begins he loses his balance and his bearings. The reason for this is best seen by those who are familiar with the spiritual world. Two things are necessary in order to know where we are with regard to what approaches us from the spiritual world so that balance is maintained. We must not be made giddy by what comes to us from the spiritual world. In physical life our organism shields us from giddiness through the “sense of balance of which you have heard in anthroposophical lectures, the static-sense. And just as this gives to physical man power to hold himself upright (for if his organism does not function correctly a man becomes giddy and he falls down) there is something also in spiritual life by which he can regulate his position to the world. This he must be able to do. “Spiritual giddiness” results from the falling away from him of what formerly gave support, those acquired perceptions, all that is brought about in us by the inter-blending activities of the external world. We must now learn to depend on ourselves. It is easy for us to become arrogant when these outer supports fall away. Pride is situated in us naturally; only, till now it was not so apparent. How can we attain spiritual balance so that this giddiness does not occur? By devoting ourselves with patience and perseverance to what spiritual investigation has discovered and succeeded in putting into words that agree with the ordinary formula of logical veracity. It is not from choice that I emphasize again and again the need of studying what we call spiritual science or anthroposophy. I lay stress on it because it is not possible by any other means to acquire the solid supports necessary to a spiritual development. The diligent and earnest acceptance of the results of spiritual science is the antidote to spiritual giddiness and insecurity.

Many a one has fallen into spiritual insecurity through carrying out his development incorrectly; we know that though such a one may seem to have been very diligent, this is because he has failed to acquire certain things that flow from the well-head of spiritual science. This is why the facts of spiritual science should he studied from every side, and why all through last winter, while desiring ultimately to bring home to you the importance of the Event of Christ to man we returned ever and again to deal with the fundamental conditions of spiritual progress. A balanced soul is necessary to a man's progress; but other things are also necessary.

While the soul acquires certainty through the study of spiritual science something else brings us what is equally necessary. This is a certain degree of spiritual strength and courage. The courage necessary to spiritual progress is not required of us in ordinary life for this reason, that in ordinary life our innermost being is embedded in our physical and etheric body from the time we waken until we fall asleep, and in the night we can do nothing, we cannot spoil anything. Supposing an unevolved man were able to be active during sleep he could do a great deal of harm. But the forces active on our physical and etheric bodies, making us conscious—that is thinking and feeling men—are not the only forces at work in us. Other forces are also active there, forces on which divine spiritual Beings have worked all through the Saturn, Sun and Moon periods, and on into our own Earthly period. Here forces from higher realms are continually at work maintaining us. When we waken and draw within the physical and etheric bodies we give ourselves over immediately to these Divine spiritual forces which, for our welfare and blessing, guide and control our physical and etheric bodies from morning till evening. Thus the whole spiritual universe works within us. We can injure it in many ways, but can do very little to improve it.

Now you must realise that all spiritual development depends on our inner being—our astral body and ego—becoming free, that we become able to see, that is learn to become consciously clairvoyant of that which lives unconsciously within us from the time we fall asleep till we waken; and because it lives there unconsciously, can cause no harm. All the strength, all the power that is ours, through our being taken in hand on waking by what is securely bound to our physical and etheric bodies, falls away from us when we become independent of these bodies and begin to be clairvoyantly aware. All the strength and power of the world remains outside us. We have withdrawn from the powers which make us strong and provide us with a shield against the influences of the outer world. We have withdrawn from these supporting powers. The world, however, remains as it is, and because this is so we are faced with the whole power, the whole impact of the surrounding world. The strength we otherwise received directly from our physical body and etheric body must now be within us, so that we can endure and withstand the impact of the world. We must develop this power in our ego and astral body. This is done by following the rules you have received, and which are found in my book, “Knowledge of the Higher Worlds and how to attain it.” These rules are calculated to give that inner strength which formerly was imparted to us by higher Beings, and which fails when the external supports which enabled us to withstand the impact of the world fail, when we have ourselves discarded the support provided by our physical and etheric bodies.

Those who have not made themselves inwardly strong enough to be able to replace the supports laid aside with their physical and etheric bodies, by carrying out a true and serious soul-training, those, who above all, have not purified themselves from the qualities of the outer world we describe as “immoral,” may certainly acquire faculties which enable them to some extent to see into the spiritual world. But what is the result? They become what is called “hypersensitives,” they become super-sensitive, as if attacked from every side; they cannot endure what approaches them on all hands. One of the most important facts we have to recognise when striving for progress in spiritual knowledge is that we must strengthen ourselves inwardly by developing the noblest qualities of the soul.

What are these qualities of which we have been speaking and towards which we must strive?

As it is impossible to live in the spiritual world under the brand of selfishness, it is only natural that the banishment of egoism—of everything of the nature of “self” that would fain shelter behind what is spiritual—must form the preparation for spiritual life. The more earnestly this maxim is accepted, the better it is for spiritual progress. It cannot be accepted too earnestly.

Anyone concerned with such things often hears it said:—“I have not done this from egoism!” But when these words are about to pass a man's lips he should pause, he should not allow them to pass, he should rather say to himself:—Thou art really not in a position to say thou canst do something without a trace of egoism. This would be better, because more truthful, and truth in respect of self-knowledge is most important. In no domain does falsehood wreck such vengeance as in the domain of spiritual life. It were better for a man there to lay on himself the command to be truthful than speak in a vague way of “not being egoistic!” It would be better to be truthful and say:—“I acknowledge my egoism,” thus showing his desire at least to overcome it.

I can best express what is connected with the idea of spiritual truth in the following way. One might easily be of the opinion:—“There are people who tell of all kinds of things they have seen and experienced in the higher worlds; this is then spread abroad and is known by others. If one realises that these things are not true, ought one not to use every possible means to contradict them?” Certainly, there are points of view from which such contradiction is necessary. But for those, who as spiritual men are only concerned with the truth, there is always another thought, namely this:—Of the things brought from the spiritual world, only those that are true flourish and bear fruits for the world; what is untrue is most certainly unfruitful.

Expressed more trivially we might say:—However much people lie with regard to spiritual matters these lies have very short legs. The people who spread these lies have to acknowledge that nothing really fruitful comes from them. Truth alone bears fruits in the spiritual realm. This is where our individual spiritual development begins, where we realise and acknowledge our true position. That truth alone is fruitful—that it alone has power to affect anything, must dwell as vital impulse in all spiritual, in all occult movements. Truth is proved by its fruitfulness and by the blessings it brings to man. Untruths and lies are unfruitful. They have but one result which I only hint at, but cannot deal further with to-day—they react most powerfully upon those who originate them. We shall deal with the meaning of this important statement some other time.

As I said, I wished to-day to glance backwards over the work done during the past year; to recall the tone which as feeling-content filled and resounded in our souls.

In speaking of the work carried on outside our own group during the past year I may perhaps mention my own share which reached its culmination in the Rosicrucian Mystery Play we produced in Munich, “Die Pforte der Einwerhung,” the “The Portal of Initiation.” We shall speak at our next group-meeting of what was then attempted, at present I only wish to say that it was then possible to express in a more artistic, more individual form, what had otherwise been said in a more general way. When speaking here or elsewhere of the conditions of spiritual life we speak of these as they are right for every soul. But in doing so it is necessary to keep in view that each man is an independent Being, and each soul must be considered individually. This is why we were obliged to depict one soul in “The Portal of Initiation.” Therefore you must look on this Rosicrucian Mystery not as a hook of instruction, but as an artistic presentation of the preparation for initiation of one man.

We are not concerned here with the way this or that man progresses, but with the progress of him who in the play is called “Johannes Thomasius,” that is with the very individual form the preparation for initiation took in a particular man.

Thus, by approaching nearer to truth, we have arrived at two distinct points of view. First, where we described the whole course of progress, and then that where we penetrated to the very core of an individual soul. All the time we were inspired by the thought that we must draw near, and patiently await the truth from many sides, until these different aspects of the truth were linked together into a single perception. This attitude of reserve in respect of knowledge we desire most especially to acquire. Never let it be said that man cannot experience truth. He can experience it! Only he cannot know the whole truth all at once, but only one side of it. This makes one humble. True humility is a feeling that must be developed here within our group, so that from here it may pass out into the general culture of our day, and there make its influence felt. Our age has need of great modesty in all its activities.

In the spirit of this impulse we shall continue the work of explaining the Christ-problem so that here also we may experience how modesty in respect of knowledge (Erkenntnisbescheidenheit) can be attained, and may thereby progress ever further in the experiencing of truth.

In the last lecture we tried to present a retrospect not only of the content of our studies during the past year, but also of the true meaning—the inner spirit of these studies. In doing so we showed that the spirit which fills our souls when considering the Christ-problem from all possible sides must permeate our whole movement, all our spiritual efforts. We realise that we have been able to grasp one subject from so many different aspects because, in striving after knowledge, we have ever cultivated true modesty with regard to this knowledge. We should like for a moment to speak somewhat more exactly about humility in respect of knowledge.

I have often said that we can only arrive at a true conception of any object when this is viewed from different aspects, that only when these different views are placed side by side is a true picture of the object obtained. Even in ordinary observation we must go all round an object in order to form a comprehensive conception of it. If anyone said that it was possible to grasp an object at a single glance, from one point of view in the spiritual world, he would be much mistaken. Many human errors spring from failing to recognise this. In the accounts given by us of the Event of Palestine great care has been taken that thoroughness in this respect should not be relaxed. We have four accounts of this event, the accounts of the four Evangelists. Those who do not know that in spiritual life an object, being, or event, must be observed from different sides (for people approach such things without much thought) see nothing more in this fact than the possibility of apparent contradictions between the Evangelists. We have repeatedly pointed out that the accounts of the four Evangelists have to be regarded as giving four different aspects of the one mighty Event of Christ, and that they must he compared one with another as we compare four pictures of the same object taken from different sides. If we proceed carefully in this way as we have already tried to do in respect of the Gospels of Matthew, of John, and Luke, and as we hope later to do in respect of the Gospel of Mark, it is seen that the four accounts of the event of Palestine agree in the most perfect way. Thus, in the very fact that there are four Gospels, a great lesson is given showing the necessity of a many sided view if the truth is to be reached.

I have often spoken of the possibility of there being different opinions held by different individuals concerning truth. You will recall how at our general meeting last year I supplemented what is generally called “Theosophy” by another view which I described as the “Anthroposophical view,” and explained how this was related to Theosophy. I showed that there is an ordinary science built on facts and the intelligent comprehensions of facts as revealed to the senses, this when it deals with mankind is called “Anthropology.” It contains everything that can be discovered and investigated by means of the senses. It therefore studies the human organisms as revealed by the instruments and methods of natural science. It studies, for instance, the relics of an earlier humanity, the utensils and instruments of civilisations that have remained hidden within the earth, and seeks from these to form some idea of how the human race has developed. It studies further those stages of development found in savage or uncivilised peoples; and from the conclusions arrived at traces the stages civilised peoples have passed through in former ages. In this way Anthropology forms its conceptions of what man has experienced up to the present stage of development. Much more could be said regarding the nature of Anthropology. I have compared it with a man who learns of a country by walking about on the level, observing the features of the land, its towns, forests, fields, etc., and describing these as seen from this stand-point.

Now mankind can be observed from a different standpoint—theosophical. All Theosophy begins by defining man, by speaking of his being or nature. If you study my “Outline of Occult Science” you will see that everything is summed up and reaches its climax in the description of the being of man himself. If Anthropology can be compared with a man who gathers facts and tries to understand them by walking about on the level, Theosophy can be compared with the observer who climbs a mountain in order to observe the surrounding country from its summit. Much that is spread out on the plain will then fade and only certain features remain. So it is with spiritual observation, with Theosophy. The point of view it takes regarding spiritual matters is a higher one. It follows that many things seen from this standpoint, and many of the ordinary human activities met with in daily life fade away, just as villages and towns vanish when seen from a mountain top.

What I have just said may perhaps not seem very obvious to a beginner in Theosophy. For what such a beginner first learns concerning the nature of man, concerning the different principles of his being, physical body, etheric body, astral body, etc., he tries to understand and form a conception of, but at first he is far from the greater difficulties which face him when he advances further in the acquisition of Theosophical truths. The further one advances the more one realises how infinitely difficult it is to find a connection between what has been gained above, on the spiritual mountain top of Theosophy, and what emerges in daily life as characteristic human feelings, ideas, etc.

We might ask:—Why do Theosophical truths seem obvious and right to many in spite of their not being able to prove what is told them from the spiritual mountain tops, or by what they have themselves seen? This is because the human soul is really designed for truth, not for untruth; it is so organised that it feels it natural when anything true is said. There is a feeling for truth in man; and he should realise the infinite value of this feeling. This is especially the case in our day, for the very reason that the spiritual heights from which the necessary truth can alone be seen are so infinitely high. If people had first to climb these heights they would have to travel a long way in spiritual experience, and those unable to do so would know nothing of the value of these truths for human life. But every soul, are these truths are imparted, can realise them and make them its own.

What is the position of a soul that receives these truths compared with one able to discover them for itself? This can he shown by a quite trivial example, but however trivial it means more than at first appears. Everyone can pull on a boot, but not everyone can make a boot; for this a bootmaker is necessary. What a man receives through the boot does not depend on whether he can himself make it or not, but on whether he makes use of it in the right way. This can be compared exactly with the spiritual truths given to us by spiritual science. We are summoned to make use of them, even though we are not able to discover them for ourselves. And when through our own natural sense of truth we accept and make use of them, they serve us for the directing of our whole lives; through them we know that we are not confined to life between birth and death, that we bear within us a spiritual man, that we pass through repeated earthly lives, and so on. We can make use of these truths. They serve us. Just as a boot protects us from cold, so these truths shield us from spiritual cold, from spiritual poverty. For it is a fact that we are chilled and impoverished spiritually when we only think and feel those things that have reference to the external world of the senses. We must allow that the truths presented to us by those who can bring them down from a higher standpoint can be of service to all, though there may perhaps be only a few who can travel the spiritual path described in recent lectures.

Now every glance into the ordinary world around us—and which when it deals with man is also the concern of Anthropology—shows us how this world is itself the revealer of a world lying behind it, a world that can be seen from the spiritually higher standpoint of Theosophy. Thus even the world of the senses can reveal another world to us when we pass on to its interpretation, when we not only receive the facts it presents to us with our understanding, but begin to interpret these facts. If we cannot see as far over the fields of the sense world as Theosophy can, yet we can stand on the mountain side where the various objects are not absolutely indistinct and some prospect is possible. This standpoint in respect to spiritual things we have called Anthroposophy, and in doing so have shown that there are three ways of considering man—the anthropological, the anthroposophical, and the theosophical.

We hope this year, in connection with the General Assembly, to give lectures on “Psychosophy,” these are important in other ways from those given on “Anthroposophy”; I will then show how the human soul can interpret things for itself from its own impressions and experiences, and can participate in spiritual life in a similar way as in Anthroposophy. And in a future course of lectures on “Pnematosophy” I will bring these lectures to a conclusion so that those dealing with Anthroposophy and with Psychosophy will flow again into Theosophy. All this is for the purpose of evoking in you a sense of the manifold nature of truth. The experiences of one who seeks earnestly for truth is this:—The further he goes the humbler he becomes, and also the more cautious in translating the truths gained at a higher level into words suited to ordinary life. Although, as was stated in the last lecture, these truths are really only valuable when so translated, it must be realised that the task of recalling and translating what has been seen is one of the most difficult in the work of spiritual science. To make what is seen on spiritual heights so clear to the understanding, that sound logic and a healthy sense of truth can accept and understand them presents the very greatest difficulties.

I must lay stress again and again on the fact that in the activities of our group we are especially concerned with the creation of this feeling for, and understanding of, truth. We do not concern ourselves only with the comprehension of what is communicated to us from the spiritual world, it is far more important that we should experience it sympathetically through feeling, and by this means acquire those qualities that should he possessed by all who strive earnestly in the theosophical sense.

Looking at the world that surrounds us we acknowledge that on every side it presents to us the external expressions of an inner spiritual world. For us to-day this is a worn out saying. Just as the human countenance expresses what is passing in a man's soul, so the changing face of the external world can be likened to the play of expressions on the countenance of a living, spiritual world behind the sense world; and we first understand physical events aright when we see in them the expressions of a spiritual world. If a man has not yet been able to reach those heights whence spiritual vision is possible by following his own path of knowledge, he has at least the physical world before him, and can ask himself:—Is not confirmation given me through the evidences of my own senses of what is imparted to me as the result of spiritual vision?

This search for evidence is always possible, but it must be carried out not lightheartedly but with precision.—If you have followed different lectures given by me on spiritual science and have read my “Outline of Occult Science” you will realise that at one period of the earth's development the earth was united with the sun, that these formed one globe; the earth only separated from the sun later. If you remember all you have heard or read you must allow that the animal and plant forms found on the earth to-day are the further development of those that existed at the time when the earth and sun were one. But just as the animal forms of to-day are suited to the present conditions of the earth, so the animal forms of that far off time must have been suited to the planetary body which was then both sun and earth. It follows from this that the animal forms that have remained over from these times have not only remained over, but are the continuation of creatures that existed formerly. There are, for example, animals that still have no eyes, for eyes only have meaning when there is light, such light as streams to earth from the sun when it is outside. Thus among the various creatures of the animal kingdom we find those that have formed eyes after the sun separated from the earth, and also those that are relics of the time when the earth was still united with the sun—that is animals without eyes. Such animals would naturally belong to the lowest types, and so they do. We find it stated in popular books that the possession of eyes began at a certain stage of development. This bears out what spiritual science tells us.

We are able in this way to picture the world around us, in which we ourselves are placed, as the facial expression of the living, weaving life of the spirit. If we merely, considered the physical world, without it revealing to us how it points to a spiritual world, we would never feel the urge, the longing to develop towards that world. Some day a longing for what is spiritual will be aroused in us by the surrounding world itself, some day the spirit must stream down from the spiritual realms as though a door or window that has opened into our everyday world. When will this take place? When does spiritual illumination stream directly into us? It takes place—and you have heard this in many lectures from me and others—when we are in the position to experience our ego.

The moment we experience our ego, we experience something which is directly related to the spiritual world. But what we experience is at the same time in-finitely feeble; it is but a single point amid all the phenomena of nature, the single point which we express by the little word “I.” This word certainly describes something that was originally spiritual, but a spirituality that has dwindled to a single point. All the same what does this shrunken spiritual spark teach us? We cannot learn more of the spiritual world through the experience of our own ego than this ego-point contains, unless we progress to interpretation. But this point possesses what is still more important, namely, through it we are told how we are to know, when we seek to know the spiritual world.

What is the difference between the experiences of the ego and all other experiences? The difference is that we are ourselves within the ego-experiences. All other experiences approach us from outside; we are not ourselves within them. Someone might say here:—“But my thoughts, my will and desires, my preceptions, do these not live within me?” A man can convince himself, through very slight awareness of self, how little he is able to accomplish in respect of dwelling within his will. We imagine that the will can he recognised as that which urges us, as if we were not ourselves within it, but as if in our actions we were compelled by someone or something. This is the case also as regards our perceptions, and as regards the greater part of what people think in daily life. We are not really within these. How little we are within our thoughts in ordinary life is seen when we carefully investigate how much ordinary thought is dependent on education, and on what we have acquired at one time or another, and on surrounding conditions. This is why the ordinary content of human thinking; feeling and will varies so much in different nations and at different epochs. One thing only is the same.—One thing exists everywhere among men, and must be the same in every nation in all parts of the earth and in every human association—this is the experiencing of the single point, the ego.

We may now ask:—What does the experiencing of the ego-point mean? This is not such a simple matter as you might suppose. One might easily think, for example, that one experiences the ego itself. But this is not the case at all. Man does not really experience his ego. What then does he experience? He really experiences a concept of the ego, a percept of it. If the experiencing of the ego was clearly understood by us, it would present something that reached to infinity, that spread out on all sides. If the ego were unable to confront itself, to see itself as an image is seen in a mirror—though this image is only experienced for a moment—man could not experience his own ego, he could form no conception of it. This is man's first experience of the ego, it has to suffice him, for it is precisely this conception that differs from all other conceptions. It differs from them in this, that other conceptions resemble their original, they cannot differ from their original; but when the ego forms a conception of itself it is concerned with itself alone, and the conception is but what remains behind of the ego-experience. It is like a checking or blocking of it, as if we would check it in order to turn it back on itself, and in this checking the ego is confronted by the reflected image of itself which resembles the original. This is what occurs at the experiencing of the ego.

We can therefore say:—We recognise the ego in the conception of it (Ich-vorstellung). But this ego conception differs considerably from all other conceptions, from all other experiences. It differs from them profoundly. For all other conceptions and all other experiences we require something of the nature of an organ. This is clearly seen in respect of sense-perception. In order to have the conception colour we require eyes and so on; it is clear to anyone that in the ordinary perception of the senses an organ is necessary. You might think that no organ was required to perceive what is intimate to your own inner Being, but even in this you can convince yourselves by simple means that organs are necessary. This is dealt with more particularly in my book “Anthroposophy”; here opportunity is given to approach by theosophical methods what there is stated in a manner more suited to the generality. Let us suppose the following—at some period of your lives you grasp a thought or idea. You understand the idea that comes to you. By what means do you understand it? Only through other ideas that you have previously accepted. You realise this because you observe that one man comprehends a new idea that comes to him in one way, another in another way. This is because one man has within him a greater, another a smaller sum of ideas which he has assimilated. The material of old ideas is within us and confronts the new as the eye confronts the light. Out of our own old ideas a kind of “idea-organ” is constructed, and what we have not constructed of this in our present incarnation must be sought in some former one. There it was built up, and we are able to confront the new ideas that come to us with an “organ of ideas.” We require an organ for all the experiences that come to us from the outer world, especially if these are of a spiritual nature. We never stand spiritually naked as it were before what comes to us from the outer world; but are ever dependant on what we have become. Only in a single case do we confront the outer world directly, namely, when we attain ego perception (Ich-wahrnehmung). The ego is present, even when we sleep, but perception of it must always be aroused anew, it must be roused anew each morning when we wake. Even supposing We journeyed in the night to Mars, where our surroundings would be quite different from what they are on earth, yet ego-perception would remain the same! This latter under all conditions take place in the same way because no external organ is required for it—not even an “organ of ideas.” What confronts us here is a direct conception (Vorstellung) of the ego; a conception or perception (Wahrnehmung) certainly, but in its true form. Everything else comes before as a picture seen in a mirror, and is restricted by the form of the mirror. Ego-perceptions come before us absolutely in their true form.

Put in another way one might say:—When realising things with the ego, we are ourselves within them; they cannot possibly be outside of us. We now ask our-selves:—How do individual ego-conceptions or ego-perceptions differ from all other perceptions by the ego? They are distinguished by the direct impression they make on the ego, no other perceptions make this direct impression. But we receive pictures of all that surrounds us; and these in a certain sense can be compared with ego-perceptions. Everything is changed by the ego into an inner experience. The outer world must become our conception if it is to have any meaning or value for us. We form true pictures of the surrounding world, which then continue to live in the ego no matter through which of the sense-organs they have come to us. We smell a substance when we pass it by, and though we do not come in direct contact with it we bear an image of it within us. In the same way we bear within us the image of colours we have seen, and retain pictures of them. The ego preserves such experiences. But if we wish to describe the characteristic feature of these images we must say—it is that they come to us from outside. All the pictures we have been able to unite with our ego, so long as we are in the world of the senses, are the relics of impressions we have received by means of the senses.

One thing the sense-world cannot give us—Ego-perception! This arises in us spontaneously. Thus in ego-perception we have a picture that rises of itself, however closely it may be confined to one point.

Think now of other pictures being added to these, pictures that do not rise through stimulation of the senses, but that rise freely in the ego (as ego-conceptions do), and are therefore formed in the same manner as the ego-conception. These arise in what we call the “Astral world.” There are picture-concepts which arise in the ego without our having received any impression from the outer world.

How do these inner experiences differ from those other pictures we received from the sense-world? We receive pictures of the sense-world by having come in contact with that world; these then become inner impressions, but impressions which have been stimulated from outside.

What are those experiences of the ego which are not directly stimulated by the outer world? We have these in our feelings, our wishes, impulses, instincts and the like. These are not stimulated by the outer world. Even if we do not stand within our feelings, wishes and impulses etc., by means of the senses as already described, yet we must allow an element does enter into our inner feelings, impulses, and desires. In what way do these differ from the sense-pictures we bear within us as a result of what our senses have perceived? You can feel this difference. Pictures received through the senses quietly rest within us, and we try to retain faithful reproductions of them once we have realised our connection with the outer world. But our impulses, desires and instincts are active in us, they represent a force. Though the outer world has no part in the rise of astral pictures, yet the fact of their appearing denotes a certain force. For what is not set going (getrieben) is not there, it cannot arise.

In sense-pictures the “initial force” is the impression received from the outer world. In astral-pictures this force is what lies at the root of desires, impulses, feelings, etc. Only, in life as it is to-day, man is shielded from developing a force in his feelings and desires sufficiently strong to evoke pictures—pictures that would be experienced in the same way as those of the “I” itself.

The most marked feature of the human soul to-day is this powerlessness of its instincts and desires to attain to forming pictures of what the ego places before it. When the ego is confronted with the strong forces of the outer world it is moved to form pictures. When it lives within itself, it has, in the normal man, but one opportunity of perceiving an emerging picture; that is when this picture is the picture of the “I” itself.

Instincts and desires do not work with sufficient strength to form pictures similar to this single ego-experience. If they did they would have to acquire a quality which every external sense-perception has. This quality is of great moment. All sense-perceptions do not grant us the pleasure of doing as we wish. If, for instance, someone lives in a room where there is an unpleasant smell, he cannot dispel it through his impulses and desires. He cannot change the colour of a flower from yellow to red, because he prefers red, merely through his wish to do so. It is characteristic of the sense-world that it remains entirely independent of us. Our wishes and impulses affect it in no way. They are directed altogether to our personal life. What then must happen to them in order that they may he so greatly enhanced that we can experience through them a world of pictures (Bilddasein)? They must become like the external world, which in its construction and in the pictures it calls forth in us does not follow our wishes, but con-strains us to form pictures of the sense-world in accordance with the world around us. If the pictures a man receives of the astral world are to shape themselves aright, he must become as detached from himself, from his own personal sympathies and antipathies, as he is from the presentations of the outer world which come to him through his senses. What he wishes or does not wish must not carry weight with him in any way.

I mentioned in the last lectures that this demand can be formulated as follows—“One must not be egoistic.” This endeavour should not be undertaken lightly, for it is by no means easy to be unegoistic.

There is another fact I would like you to notice. The great difference between the interest we feel in what comes to us from outside compared with what meets us from within. The interest a man takes in his inner life is infinitely greater than in anything the outer world brings him. We certainly know that for many people the outer world when it has been changed into pictures does occasionally have an effect on our subjective feelings; we know people frequently “reckon something to be the blue of heaven,” that they are even not lying but believe what they say. Sympathy and antipathy always enter into such things, people deceive themselves as to what actually comes from outside, allowing it to be changed later into pictures. But these are exceptional cases; for little progress would be made if men allowed themselves to be deceived in daily life. Something in that case would be out of harmony with external life. This would not help them, truth has to be acknowledged as regards the external world; reality is the corrective. It is the same with ordinary sense impressions; external reality is here a good regulator. But when we begin to have inner experiences reality is apt to fail us. It is not then so easy to permit outer reality to make the necessary corrections, and we permit ourselves to he ruled by sympathy and antipathy.

The thing of greatest importance when we begin to approach the spiritual world is that we learn to regard ourselves absolutely with the same indifference with which we regard the outer world.

These truths were formulated in a very strict way in the ancient Pythagorean schools, as were also the truths regarding a most important part of man's knowledge, that concerning immortality. How few there are to-day who take any interest in the question of immortality! The ordinary things of life are what men long for in the life beyond birth and death. But this is a personal interest, a personal longing. The breaking of a tumbler is a matter of small interest to you, but if you had a personal interest in the continued existence of the tumbler, even though broken, the same interest as you have in the immortality of the human soul, you may be sure most people would believe also in the immortality of the tumbler.

Therefore in the schools of Pythagoras teaching concerning immortality was formulated as follows:—

“Only that man is ripe for understanding the truth concerning immortality, who could also endure it if the opposite were true; if he could bear that the question regarding immortality was answered with a ‘no.’ If a man is himself to bring down (selber ausmachen will) anything from the spiritual world regarding immortality," so said the Pythagoreans, "he must not long for immortality; for while there is longing, what he says regarding it is not objective. Opinions regarding the life beyond birth and death if they are to have any value can only come from those who could lie down peacefully in the grave even if there was no immortality.” This was taught in the olden times in the Pythagorean schools when the teacher wished to make his pupils realise how difficult it was to be sufficiently ripe to accept any truth. To be ripe enough to receive a truth and to state it from oneself requires a very special preparation, and must consist in the person being entirely without interest in the said truth. Now, it might well be said regarding immortality:—“It is quite impossible that there should be many people who are not interested in this, there cannot be many such.” People not interested in immortality are those who are told of it and of the eternal nature of human existence, and in spite of this remain uninterested. To accept and make use of the statement concerning reincarnation and human immortality so as to have something for life, can be done by anyone who also accepts the truth without any self-conviction. The fact that one is not sufficiently ripe to accept a truth is no reason for rejecting it. On the contrary, it is being ripe for what life requires of us, when we accept a truth and devote our life to its service. What is the necessary counterpart to the acceptance of truths? One may accept truths calmly even when one is not ripe. But the necessary counter-part to the acceptance of them is—that in the same measure as we long for truth that we may have peace, contentment, and security in life, in the same measure we make ourselves ripe for these truths, such truths as can only be perfected in the spiritual world. An important precept for spiritual life can be drawn from this—that we should accept everything, making what use we can of it in life, but should be as distrustful as possible regarding our presentments of truths, more especially of our own astral experience. This establishes the fact that we must specially guard against those astral experiences that come when we reach the point where we are bound to feel interest, namely, when our own life is under consideration.

Let us suppose that someone through his astral experiences has become ripe enough to carry out some-thing he destined to do next day, to experience next day. It is a personal experience. He guards himself from investigating the record of his personal life; for here he is bound to be interested. People might for instance ask lightly:—“Why does the clairvoyant not investigate the precise moment of his own death?” He does not do so because this can never be without interest to him, and he must hold himself aloof from anything connected with his own personality. Only what is in no way, connected with his own person may be investigated in the spiritual world. Nothing whatever of objective value is transmitted where the investigator is personally interested. He must be willing to confine himself to what is of objective value only, he must never speak of anything that concerns himself in his investigation, or in the impressions he receives from the higher world. When matters arise that concern himself he must be very certain that these are not introduced through his own interest in them. It is exceedingly difficult to investigate anything where the investigator's own interests are concerned.

Thus at the beginning of all endeavours to enter the spiritual world the following rule must be laid to heart:—Nothing that affects oneself must be sought for or considered valuable. The personality must be absolutely excluded. I may add that the “exclusion of everything personal” is exceedingly difficult, for frequently one thinks one has done so, yet is mistaken! For this reason most of the astral pictures seen by one or another are nothing more than a kind of reflection of their own wishes and desires. So long as we are strong enough in our spiritual self to say:—“You must distrust your own spiritual experiences,” these do little harm. But the moment the strength to do so fails and a man declares his experiences to be of value to his life he begins to be unbalanced. It is just as though a person wishing to enter a room finds no door and runs his head against the wall. So the investigator must keep ever before him the maxim:—Be very careful to test your own spiritual experiences. This carefulness consists in setting no more value on such experiences than on any piece of imparted knowledge or enlightenment. We must not apply such knowledge to our own personal life, but merely allow it to enlighten us. It is well if we feel in regard to such experiences:—“You are only being given enlightenment!” For in that case we are in a position as soon as some contradictory idea enters, to correct it.

What I have said to-day is but a part of the many things we shall be considering during the coming winter, and can serve as an introduction to lectures on the life of the human soul, entitled "Psychosophy," which are to follow at a later date.

We have often spoken of that period of human evolution that has passed since the Atlantean catastrophe. We have dealt with the various epochs of this evolution—the original Indian, original Persian, Egypto-Chaldean and Greco-Latin—and then with our own, the fifth epoch of post-Atlantean civilisation. We have also shown that two further epochs will pass, before the coming of another great catastrophe, so that we have to reckon in all seven such epochs of earthly humanity.

It is comprehensible that these epochs should be described differently. For as men of the present day we desire to find how we stand as regards our own mission, we can only gain some idea of what lies before us in the future when we know how far we have participated in these different epochs in the past.

I have often explained how we can distinguish between the separate human being, the little world, or microcosm, and the great world, or macrocosm; I have shown how man, the little cosmos, is a copy of the great world or macrocosm. Though this is a truth, yet it is a very abstract truth, and as generally stated does not mean very much. You will therefore find it helpful if we go into particulars regarding this, and show how certain things met with in mankind have really to be accepted as a little world, and can be compared with another, a greater world.

The man of the present day really belongs to all seven ages of the post-Atlantean epoch. We have passed through all the earlier ages in former incarnations, and will pass through all the later ages in later ones. In each incarnation we receive what the age in question has to give. Because we receive this we bear within us, in a certain sense, the fruits of former evolutions, and the most intimate things within us are really those we have acquired during the ages mentioned. What each of us has acquired in the course of these ages is more or less within human consciousness to-day; while what we acquired generally in our Atlantean incarnations, when the state of consciousness was very different, has sunk more or less into our sub-consciousness, and no longer reverberates within us as that does which we have acquired in post-Atlantean times. In Atlantean times man was more shielded from having his evolution injured in one way or another, because his consciousness was not then so awake as it was in post-Atlantean times. For this reason all we bear within us as the fruits of our Atlantean evolution is more in accordance with the ordering of the world than is that which had its origin in an age when we were already capable of bringing certain things in us into disorder. Ahrimanic and Luciferic Beings certainly influenced man in Atlantean times, but they then worked quite differently, for man was not then capable of shielding himself from them.

That men grew ever more and more conscious is the most important fact of post-Atlantean culture. In this respect human evolution from the Atlantean catastrophe until the next great catastrophe is macrocosmic. Humanity evolves like one great man throughout the seven post-Atlantean periods; and the most important things that were to arise in human consciousness during these seven periods resemble what a single individual experiences in the seven periods of his individual life.

The different ages in the life of a man have been described as follows:—The first seven years, from birth to the change of teeth, is described as the first age. In it man's physical body receives its form, is endowed with it as a gift. With the coming of the second teeth this form, in all its essentials, is fixed. The man then continues to grow within this form, which has received its essential direction. What is accomplished during the first seven years is the construction of the form. This period has to be understood from all sides. We must, for instance, distinguish the first teeth which the child develops early and which fall out, from the second teeth which replace them. These two kinds of teeth, with respect to the laws of the body, are quite different—the first are inherited, they appear as the fruits of the organisms of the man's ancestors, but the second teeth appear as the outcome of the laws of the man's own physical Being! This has to be realised. It is only when we go into such particulars that we observe this difference. We receive our first teeth, because our ancestors pass them on to us with our organism, we acquire our second teeth because our own physical organism is so constituted that we acquire them through it. In the first period the teeth are directly bequeathed, in the second the physical organism is bequeathed, and it produces the second teeth.

After this we distinguish a second period of life, that from the change of teeth until puberty, to about the 14th or 15th year. What is significant in it is the development of the etheric body. The third period, to about the 21st year, represents the development of the astral body. Then follows the development of the ego, and this progresses from the development of the sentient soul to that of the rational soul and on to the consciousness soul. It is thus we distinguish the different ages in the life of a man. In this life, as you know well, only that period is really ordered and regulated, which falls within the first seven years. This is, and must be so, as regards the man of the present day. Such regular differentiations as we find in the first three periods of a man's life do not occur later; neither is the time they last so clearly defined. If we enquire into the causes of this we have to understand that in the evolution of the world a middle period always comes after the first three of any seven periods.

We are living at present in the post-Atlantean age, we have already within us the fruits of the first three periods, and of the fourth, for we are now in the fifth post-Atlantean age, and are living on towards the sixth.

We are entirely justified in finding a resemblance between the evolution of the various post-Atlantean periods and that of the ages in the life of separate individuals, so that here also it is possible to distinguish between what is macrocosmic and what is microcosmic.

Let us take that which is most characteristic of the first post-Atlantean period, the one we call the Old-Indian; for in this the character of the post-Atlantean evolution was most strongly expressed. In this first period an exalted and most clearly differentiated wisdom existed, a primeval wisdom. What was taught in India by the Seven Holy Rischis was in principle the same as was actually beheld in the spiritual world by natural seers, and also by a large part of the people at that time. This ancient wisdom was present in the first Indian period as an inheritance. It was experienced clairvoyantly in Atlantean times, but now it had become more of an inherited primeval wisdom, preserved and given out again by those who, like the Rischis, had risen to spiritual worlds by initiation. What had entered thus into human consciousness was essentially and absolutely an inheritance. It was therefore entirely different in character from present day wisdom. People make a great mistake when they try to express the important matters given out by the Holy Rischis in the first post-Atlantean period in forms similar to those employed by the science of to-day. This is hardly possible. The scientific forms in use to-day appeared first in the course of post-Atlantean culture. The knowledge of the Ancient Rischis was of a very different kind. Those who communicated it, felt how it worked in them, how it rose within them on the instant. If we are to understand what knowledge was at that time, we must realise that its most marked characteristic was that it did not spring in any way from memory. Memory played no part as yet in knowledge. I pray you to keep this in mind. To-day memory plays a main part in the passing on of knowledge. When a university professor mounts the platform, or a public speaker addresses an audience, he must be careful to consider beforehand what he is to speak about, and retain it in his memory. Certainly, there are people who say they do not require to do this, they follow their genius; but this does not take them very far. At the present day the passing on of knowledge depends really very largely on memory.

We gain a correct perception of how knowledge was communicated in the ancient Indian epoch if we grant that knowledge first rose in the head of him who communicated it at the moment he passed it on to others. In former times knowledge was not prepared before-hand as it is to-day. The Rischis did not prepare what they had to say, so that their memory might retain it. They prepared themselves by attuning themselves to what they were about to communicate. They said:—“This knowledge (Wissen) is not built on memory in any way. Memory has no part in it, my soul must first enter into a holy atmosphere, it must be attuned to piety!” They prepared this atmosphere, this feeling, but not what they were to say. At the moment of communication it resembled rather a reading aloud from an invisible script. Listeners who took down in writing what was said would have been unthinkable at that time. This would have been an impossibility, anything preserved by such means would have been regarded at that time as worthless. Only those things were considered of value which a man preserved within his soul, and which his soul then moved him to reproduce and impart to others in the same way as he had received them. It would have been regarded as desecration to write down these communications. Why? Because in the opinion of that day it was thought that what was written on paper could not be the same as what was communicated by word of mouth.

This tradition endured for a long time, for such things are retained far longer in the feelings than in the understanding of men, and when in the middle ages the art of printing was added to that of writing many people regarded it for long as a black art. The old feeling survived, that what passed in a living way from one soul to another should not be preserved in such a grotesquely profane way as was the case when black printer's ink traced spoken words on a white page, thus changing them into something lifeless, in order that later they might be revived in a way perhaps that was far from edifying. We must therefore regard the direct outpouring (Strömung) from soul to soul as a characteristic feature of the time we are considering. This was an outstanding tendency of the first post-Atlantean epoch, and must be realised if we are to understand, for instance, the old Grecian and Germanic rhapsodists, who moved from place to place reciting their very long poems. If they had employed memory they could never have recited these poems again and again in the same way. It was a soul-force, a soul-attribute far more living than memory, that lay behind these long recitations. To-day if anyone recites a poem he must have learnt it beforehand, but these people experienced what they recited, it was as if newly created at the moment. This was strengthened by the fact that in quite other ways than is the case to-day, the soul-element was then more in evidence. In our day, with some justification, everything of a soul nature is more suppressed. When recitations or lectures are given to-day what matters is the meaning; care is taken as to the meaning of the words. This was not the case when in the middle ages a minstrel recited the Nibelungenlied for example. He had still a certain feeling for the inner rhythm, he even stamped with his foot as he marked its rise and fall. These things were but the echoes of what existed in more ancient times. But you would form no true picture of the Rischis of India and their pupils if you thought they did not communicate the ancient knowledge of Atlantis faithfully. The high school pupil of to-day, even if he wrote out the whole lecture, would not have reproduced what had been said as faithfully as the Indian Rischis reproduced the ancient knowledge in their day.

The characteristic feature of the ages that followed is that Atlantean knowledge had ceased to affect them. Up to the decline of the first period, that of ancient Indian culture, the legacy of knowledge man had received continued. Knowledge continued to increase. This came to an end, however, with the first post-Atlantean period, and afterwards hardly anything new came forth from human nature. Increase in knowledge was therefore only possible in the first period, the early Indian, after that it ceased. In the Persian period among those who were influenced by the teaching of Zarathustra, what we can compare with the second age of development in the life of a man began, and it is best understood when so compared. The first period of Indian culture can well he likened to the first part of the life of a man—that from birth to the seventh year—when everything of the nature of form receives its shape, later there is only growth within the established form. Thus it was with the spirit in the first post-Atlantean epoch. What follows later, how man develops the teaching that comes to him in the second part of his life, can be likened to the first period of ancient Persian development and with the instruction then received, only we must be clear as to who the scholars were and who the teachers. I would like to point out something here. Does it not strike you as strange how very differently Zarathustra, the leader of the second post-Atlantean epoch, comes before us to the way, for instance, the Indian Rischis do? While the Rischis appear like holy initiated persons of a far distant age, into whom all the knowledge of ancient Atlantis had poured, Zarathustra comes before us as the first initiate of post-Atlantean times. Something new enters with him. Zarathustra is actually the first historical personality of post-Atlantean times to be initiated into that form of Mystery-knowledge (truly post-Atlantean) in which knowledge was presented in such a way that it was actually comprehensible to the rational understanding of man. What pupils received in those early days in the schools of Zarathustra was pre-eminently a super-sensible knowledge, but it dawned in them so that for the first time it took the form of human conceptions. While it is not possible to reproduce the knowledge of the ancient Rischis in the forms of modern science, this is possible with the knowledge of Zarathustra. Certainly this is a purely super-sensible knowledge, dealing as it does with the super-sensible worlds, but it is clothed in conceptions similar to the conceptions and ideas of post-Atlantean times. Among the followers of Zarathustra a teaching arose of which we can say:—“It was constructed systematically in accordance with the rational conceptions of man.” This means it sprang from the ancient holy treasures of wisdom which evolved up to the end of the Indian period, and continued from generation to generation; no new thing was later added to this, but the old was elaborated further. The mission of the mysteries of the second post-Atlantean period can be realised through a comparison; we can compare it with the publishing of some occult hook. Any book that is the result of investigations into higher world can be clothed in a logical arrangement, thus bringing it down to the physical plane. It is possible to do this. But if my “Outline of Occult Science” had been treated in this way a hook of fifty volumes would have resulted, each as large as the hook itself. If this had been done, each section would have been presented in strictly logical form, this is in the book, and it might have been treated in this way. But it is also possible to proceed otherwise. One can, for instance, leave something to the reader; leave him to think matters out for himself. People must try to do this to-day otherwise the work of occultism could not progress.

Now, in the fifth post-Atlantean period, with his acquired powers of forming conceptions, it is possible for man to approach occult knowledge and to increase it, but at the time of Zarathustra, thoughts had first to be discovered capable of dealing with these facts. At that time knowledge such as we have to-day did not exist. Something there was that had remained over like an echo from the time of the Rischis, and to this was added what was capable of being clothed in human thoughts. But human conceptions had first to be found, and into them super-sensible facts had to be poured. Different degrees in power to grasp what was super-sensible then first made its appearance. We may say:—The Rischis still spoke absolutely in the way men had always spoken, in a pictorial language, an imaginative language. They passed on the knowledge they possessed from soul to soul when speaking in this vital picture-language which came whenever they had any kind of super-sensible knowledge to transmit. With “cause and effect” and the other ideas we have to-day with logic in any form—men did not concern themselves in the least. All that arose later. Then in the second post-Atlantean period they began to be interested in super-sensible knowledge. They then felt for the first time the opposition, as it were, of the physical plane; they felt the necessity of giving expression to what was super-sensible so that it might assume forms that thought could grasp on the physical plane. This was the essential mission of the first period of Persian civilisation.

Then followed the third period, the period of Egyptian culture. People now had super-sensible ideas. This is difficult for the men of to-day. Try and picture conditions as they were at that time; there was as yet no physical science, but people had ideas that had been gained concerning super-sensible worlds, and they could speak of them in the thought-forms of the physical plane.

In the third epoch people began to direct what they had learnt from super-sensible worlds to the physical world. This can again be compared with the third life-period of a man. While in the second life-period he learns; he then goes on to employ what he has learnt. In the third period of their lives most people feel constrained to direct their learning to the physical plane.

The pupils of the heavenly knowledge were those who, in the second epoch, had been pupils of Zarathustra, but they now began to direct what they had learnt to the physical plane. Put into modern language we can say—men now learnt that all they beheld through super-sensible vision could only be understood if expressed by a triangle; if they used the triangle as an image to express the super-sensible, they learnt that the super-sensible part of human nature which permeates the physical part can be grasped as a triad. Other conceptions had come to man so that he now applied physical things to what was non-physical. Geometry, for example, was first learnt so that it was accepted as symbolic of ideas. Men had this and made use of it—the Egyptians in the art of surveying and agriculture, the Chaldeans in the study of the stars and the founding of astrology and astronomy. What formerly was held to be only super-sensible was now applied to things seen physically. People began to use what had been born in them as super-sensible wisdom on the physical plane. This was first done in the third cultural period.

In the fourth period, the Greco-Latin, this became a fact of outstanding importance. Up to that time men possessed super-sensible knowledge, but did not use it as described. It was not necessary for the Holy Rischis to use it in this way, for knowledge flowed into them directly from the spiritual world. In the time of Zarathustra people had only to ponder over spiritual knowledge, and they knew exactly the form this knowledge would take.

In the Egypto-Chaldean age they clothed conceptions from spiritual worlds in what they had gained in physical existence, and in the fourth period they said:—Is it right that what is acquired from the spiritual world should be applied to physical things? Are the things gained in this way really suited to physical conditions?

These questions were only put by man to himself in the fourth period after he had used this knowledge innocently, and applied it to his physical requirements for a long time. He then became more self-conscious and asked:—“What right have I to apply spiritual knowledge to physical uses?”

Now it always happens that, in an age when any important task has to be carried out, some person appears who can fulfil this task. It was such a person to whom it first occurred to ask the question:—“Have I the right to apply my super-sensible ideas to physical facts?” You can see how what I am trying to indicate developed. You can see, for example, how vital Plato's link still was with the ancient world, how he still used ideas in the ancient form, applying them to physical conditions. It was his pupil, Aristotle, who asked the question—“Ought one to do this?” For this reason he is regarded as the founder of logic.

Those who do not concern themselves in any way with spiritual science might ask:—Why did logic arise first in the fourth epoch? Was there not some reason, seeing that evolution had gone on indefinitely, for man to ask himself this question at a specified time?

When conditions are really studied, important turning points in evolution are seen to occur at certain times. One such important turning point in evolution occurred between the time of Plato and Aristotle. In this age there was still, in a certain sense, something of the old connection with the spiritual world, as this existed in Atlantean times. Living knowledge certainly died in the Indian epoch; but it was replaced by something new that came from above. Man now became critical and asked:—How can I apply what is super-sensible to physical things? This means: he was then first aware that he could himself accomplish something; observing the world around him he realised that he could bring something down into this world. This was a most important age.

We divine (spüren) that conceptions and ideas are super-sensible things when from their nature we begin to perceive in them a guarantee for the super-sensible world. But very few people do perceive this. For most people the fabric of conceptions and ideas is worn very thin and threadbare. Although they may divine that something lives in these which can give them proof of human immortality, conviction is not reached, because the conceptions and ideas concerning the solid reality for which man craves are of such a thin-spun consistency. For most people the fabric they have spun from conceptions and ideas is very thin and worn; though something lives in it which can give them consciousness of immortality, they are incapable of full conviction. But at a time when humanity had sunk to the final—hardly any longer believed in—shreds of that fabric of ideas which it had spun from higher worlds, a mighty new impulse came from the spiritual world and entered into it—this was the Christ-Impulse. The greatest spiritual Reality entered humanity in our post-Atlantean age at a time when man was least spiritually gifted, when all that remained to him was the spiritual gift of ideas.

For anyone who studies human development in a wide sense, it is a most interesting consideration, apart from the fact that it affects the soul so overwhelmingly, it is most interesting (even scientifically), to compare the infinite spirituality of that essence which entered human evolution with the Christ Principle, with that which, like a last thin-spun thread from spiritual realms, caused man to ask shortly before: in what way this thread connected him with spirituality. In other words: when we place Aristotelean logic, this weaving of abstract conceptions to which mankind had at last attained, along-side that great Spiritual Outpouring. We can think of no greater disparity than between the spirituality that came down to the physical plane in the Being of Christ, and that which man had preserved for himself. You can therefore understand that in the early Christian centuries it was quite impossible for men to grasp the spiritual nature of Christ with the thin thread of ideas spun from Aristotelean philosophy. Gradually the endeavour arose to grasp the facts of human and world-events in a way conformable to Aristotelean logic. This was the task that faced the philosophy of the middle ages.

It is important for us now to compare the fourth post-Atlantean epoch with the fourth period in the life of a man—that period in which the ego develops—to see how the “I am” of all humanity entered human evolution at a time when humanity as a whole was really furthest withdrawn from the spiritual world. This is why man was at first quite incapable of comprehending Christ except through faith; why Christianity had at first to be a matter of faith; only later, and by degrees, was it to become a matter of knowledge. It will become a matter of knowledge; but we have only now begun to enter with understanding into the study of the Gospels. For hundreds and hundreds of years Christianity was only a matter of faith, and had to be so, because than had descended furthest from the spiritual world.

As this was man's position in the fourth post-Atlantean period, it was necessary after so deep a descent that he should begin to rise once more. The fourth period brought him furthest on the downward path, but also gave him the first great impulse upwards. Naturally this spiritual impulse could not be understood at first, only in the periods that follow will it be possible for him to understand it. But now we can at least recognise the task before us:—We have to refill our ideas with spirit from within.

The evolution of the world is not simple. When, for instance, a ball starts rolling in one direction its momentum tends to make it continue rolling in the same direction. If this is to be changed another impulse must come to give the thrust necessary to a change of direction.

Pre-Christian culture had the tendency to continue the downward plunge into the physical world, and has continued to do so to our day. The upward tendency is only beginning, hence the need of a constant incentive to this upward direction. We can see this downward tendency more especially in men's thoughts. The greater part of what is called philosophy to-day is nothing more than the continued downward roll of the ball. Aristotle divined something of this; he grasped the fact that there was a spiritual reality in the fabric of human thoughts. But a couple of centuries after his day, men were no longer capable of realising that the content of the human head was connected with reality. The driest, most desiccated ideas of the old philosophy are those of Kant and everything associated with Kantism. Kant's philosophy puts the main question in such a way that he cuts every link between what man evolves as ideas, between perceptions as an inner life, and that which ideas really are. All this is old and dead, and is therefore not fitted to give any vital uplift for the future. You will now no longer wonder that the conclusion of my lectures on psychology had a theosophical background. I explained that in all we strive for, more especially as regards knowledge of the soul, our task must be to allow ourselves to be so stimulated by this knowledge, given to us formerly by the Gods and brought down by us to earth, that we can offer it up again on the altars of the Gods.: We have only to make the ideas that come to us froth the spiritual world, once more our own.

It is not from any want of modesty that I say:—Teaching regarding the soul must of necessity be a scientific teaching, that it must rise again from the frozen state into which it has fallen. There have been many psychologists in the past and there are many still to-day, but the ideas they use are void of spiritual life. It is a significant sign that a man like Franz Brentano be allowed the first volume of his book on Psychology to appear in 1874. Though much it contains is distorted, it is on the whole correct. The second volume was ready, and was to have been published that year, but he was unable to complete it, he stuck in it. He still could give an outline of his teaching, but the spiritual impulse necessary if the work was to be brought to a conclusion was wanting.

Such psychologists as we have to-day, Von Wundt and Lipps for example, are not really psychologists for they work only with preconceived ideas; from the first they were incapable of producing anything. Brentano's psychology was fitted to do this, but it remained incomplete. This is the fate of all knowledge that is dying. Death does not enter the domain of natural science so quickly. Here people can work with ideas, for the facts they have accumulated speak for themselves. In the Science of Spirit this does not happen so easily. The whole substratum is immediately lost if people employ ordinary ideas. The muscles of the heart do not immediately cease to beat even if analysed like a mineral product without any recognition of their true nature; but the soul cannot be analysed in this way.

Thus science dies from above downwards, and men will gradually reach a point where they will certainly be able to appreciate natural laws, but in a way entirely independent of science. The construction of machines, instruments, telephones and the like, is something very different from understanding science in the right way or carrying it a step further. Anyone can make use of an electric apparatus without necessarily understanding it. True science is gradually dying. We have now reached a point where external science must receive new life from spiritual science. Our fifth period of culture is that in which the ball of science rolls slowly downhill.

When it can roll no further its activity will cease, as in the case of Brentano. At the same time the upward progress of humanity must receive ever more life. And it will receive it. This can only happen when efforts are made by which knowledge, even if this has been gained outwardly, becomes fruitful through what occult investigation has to give. Our age, the fifth period, will increasingly assume a character which will show that the ancient Egypto-Chaldean epoch is repeated in it; as yet we have not gone very far with this repetition, it is only beginning. That this is the case can be gathered from what occurred at our annual general meeting. On that occasion Herr Seiler spoke about “Astrology” showing, that as spiritual scientists you were in a position to connect certain conceptions with astrological ideas, whereas this was not possible with the ideas of modern astronomy. Modern astronomy would consider these ideas to be nonsense. This is not because of what astronomical science is in itself, for this science has a better opportunity than any other of being led back to what is spiritual; but because men's thoughts are far removed from any return to spirituality. There is a means, through what astronomy has to offer, by which such a return might easily be made to the fundamental truths of Astrology so undervalued to-day. But some time must elapse before a bridge can he formed between these two. During this time all kinds of theories will be devised, theories by which the movements of the planets, for instance, will be explained in a purely materialistic way. Things will be still more difficult in the domain of chemistry, and in everything connected with life. Here it will he still more difficult to build the bridge. It will he done most easily in the domain of soul-knowledge. To do so it is necessary that people should understand what was stated at the conclusion of my lecture on “Psychology.” There I showed that the stream of soul-life does not only flow from the past towards the future, but also from the future into the past; that we have two time-streams—the etheric part of the life of the soul goes towards the future, the astral part of us on the other hand flows back towards the past. (There is probably no one on the earth to-day who is conscious of this unless he has an impulse towards what is spiritual.) We are first able to form a conception of the life of the soul, when we realise that something comes continually to meet us out of the future. Otherwise this is quite impossible. We must be able to form such a conception, and for this, when speaking of cause and effect, we must break with those ordinary methods of thought which deal mainly with the past. We must not only reckon with the past in such connections, but must speak of the future as something real; something that comes towards us in just as real a way as the past slips from us. But it will be a long time yet before such ideas become prevalent, and till they do there will be no psychology.

The nineteenth century produced a smart idea—“Psychology without souls.” People were very proud of this idea, and with it they declared:—“We simply study the revelations of the human soul, but do not concern ourselves with the soul that is the cause of these!”

A Soul-teaching without Souls! This can be carried further; but what results (to use a common comparison), is nothing else than a meal time without food. Such is psychology! Now people are of course not satisfied when dinner time comes and the plates are empty; but the science of the nineteenth century was strangely satisfied with the psychology put before it, which was in no way concerned with the soul. This began comparatively early, but into every part of it spiritual life must flow.

Therefore we have to record the beginning among us of an entirely new life. The old in a certain sense is finished and a new life must begin. We must feel this. We must feel that a primeval wisdom came to us from ancient Atlantean times, that this gradually declined, and we are now faced with the task of beginning in our present incarnation to gather more and more new wisdom which will be the wisdom of the men of a later day. The coming of the Christ-Impulse made this possible. It will continually develop a living activity, and from it men will perhaps be able best to evolve towards the real, historic Christ, when all tradition concerning Him and all that is outwardly connected with these traditions has died away.

From what has been said you can see how the post-Atlantean evolution can actually be compared with the life of a single man; how it is indeed a kind of macrocosm facing man—the microcosm. But the individual man is in a very strange position. What is left to him for the second half of his life of all he acquired in the first half, which when used up is followed by death?

The spirit alone can conquer death and carry on to a new incarnation that which gradually begins to decay when we have passed the first half of our life. Our evolution advances until our thirty-fifth year, then it begins to decline. But the spirit then first begins truly to rise! What it is unable to develop further in the second half of life within the body, it brings to completion in a succeeding incarnation. Thus we see the body gradually decline, but the spirit blossom more and more.

The macrocosm reveals a picture similar to that of man:—Up to the fourth post-Atlantean epoch we have a youthful upward striving cultural development; from then onwards a real decline; death everywhere as regards the development of human consciousness; but at the same time the dawn of a new spiritual life. The spiritual life of man will be born again in the age following our present one. But he will have to work with full consciousness on what is to be reincarnated. When this happens the other must die, truly die. We gaze prophetically into the future; many sciences have arisen and will arise for the benefit of post-Atlantean civilisation, they, however, belong to what is dying. The life that streamed directly into human life along with the Impulse of Christ will in future rise (ausleben) in man in the same way as Atlantean knowledge rose within the holy Rischis.

What ordinary science knows of Copernicus to-day is but the external part of his knowledge, the part belonging to decline. That which will live on, that will be fruitful, not only the part through which he has already worked for four centuries, this part man must win for himself. The teaching of Copernicus as given to-day is not so very true, its truth will first be revealed by spiritual science.

So it is as regards much that is held to be most true in astronomy, and so it will be with everything else which men value as knowledge to-day. Certainly, what science discovers to-day is profitable. Therein lies its usefulness. In so far as the science of to-day is technical it is justified; but in so far as it has something to con-tribute to human knowledge, it is a dead product. It is useful for trade, but for that no spiritual content is required. In so far as it seeks to discover anything concerning the mysteries of the universe, it belongs to declining civilisation. In order to enrich our knowledge of the secrets of the universe, external science must super-impose on all it has to offer, the wisdom derived from spiritual science.

What I have said to-day can form an introduction to our studies on the Gospel of Mark, which are about to begin. But first I had to speak of the necessity for the entrance into humanity of the greatest Spiritual Impulse of all time at a moment when only the last faint shreds of spirituality remained to it.