The Rudolf Steiner Archive

Yesterday I tried to point out an important fact in the context of the whole Christ problem, a fact that is undoubtedly surprising: the fact that a whole body of wisdom has actually disappeared, and is only known today in a few fragments, in a few remnants, some of which were presented here yesterday from one of the remnants, namely the beginning of the Book of Jeô. Now we must ask ourselves: can a body of wisdom that was available simply disappear without a trace? Can there only be external reasons for such a disappearance? I used a comparison: I said that it would be conceivable for everything that has now been printed and remains to be burned, leaving only the opposing writings, from which one could later reconstruct what we said. Now, certainly, the case could arise. But this hypothesis cannot really be put forward just like that. Because if you think that all the writings would really disappear, then many of us would still be around – at least one can assume that – who know what is in these writings and who, without needing the opposing writings, could pass on the matter further, and so the wisdom could well be passed on. For the matter to disappear completely, it would be necessary that in a certain way, little by little, the abilities to understand the matter and to pass it on from generation to generation would also disappear. But that must have happened in the past. In a certain way, it must have happened in the past that people lost the ability to understand something like the Gnosis of Valentinus, like the content of the Pistis Sophia writing, like the content of the Book of Jeû and so on. And that is really the case. We must absolutely imagine that on the broad basis of that old heritage, which was lived out in older times as the most primitive clairvoyance, then gradually petered out and faded away, but that higher knowledge, spiritual knowledge, was also developed. This was, of course, cultivated only by a few who were trained in the mysteries, but it was present in the wider community. And we must further imagine that through the gradual paralysis of the faculties to comprehend such things, the whole matter was not only forgotten but disappeared. People simply no longer had the ability to understand such things within Western culture. As a result, only what was wisdom could be lost. So we can truly say that by looking at the time immediately preceding and following the Mystery of Golgotha, we are looking at a time when, to a large extent, old abilities were disappearing and work was being done entirely from scratch, from the new. It can be said that as humanity developed towards the Mystery of Golgotha, there was a dimming out, a disappearance of a very special way of looking at things and thinking, which was of a spiritual nature and through which one could have understood the coming of the Christ into the world as a spiritual being.

Thus, precisely at the time when the Christ connects with the evolution on earth, the knowledge through which the nature and essence of this Christ could have been understood in the actual, deeper sense disappears. This is an important fact. I have already pointed out something very significant in various parts of our reflections. I said: the proclamation of Christ as such is not something that is so completely new, for example, with the event of Golgotha. No, the mysteries already spoke of the Christ as the Coming One. There were teachings in the mysteries that the Christ would come. This Christ Being was understood in the sense of the lost spiritual wisdom. But these mysteries had gradually fallen into disrepair, so that just as the Christ came, the time approached when people were least suited to speak about this Christ. This can be seen not only from everything I have already mentioned, but also from what remains with people who now want to form an idea of the Christ secret that is fresh and new.

In the first centuries of Christian development, we have such great minds as, for example, Clement of Alexandria and Origen, two eminent minds. If you want to characterize them from a certain point of view, this Clement of Alexandria, who thus followed the Gnostics, when Gnosticism had already dawned, as did Origen, then you have to say that they strive to recognize: What is the actual truth about this mystery of Golgotha? On the one hand, we are dealing with the Christ – they still knew that. This Christ can only be understood as a spiritual being that has to do with the spiritual, with the supersensible impulses. This Christ descends from cosmic spiritual regions. They no longer knew exactly how the old Gnosticism was able to understand the Christ, but they knew that He must be understood as a spiritual being with spiritual abilities. That they knew about the Christ. On the other hand, Jesus was an historical personality to them. The appearance of Jesus was an historical fact to them. They said to themselves, “So many years ago, in a certain part of the Near East, a personality was born, Jesus, who was the bearer of the Christ, a human being in whom God was present.” This became the riddle for them. They said to themselves, “We are dealing with an historical personality in the historical development, we are dealing with the Christ in the spiritual understanding.” How should one conceptualize the union of the two? And with such eminent, such great spirits as Clement of Alexandria and Origen are, we see a struggle, a fight with it: to be able to grasp how the Christ is in the Jesus, therein is.

If we first look at Clement of Alexandria, who headed the Catechetical School of Alexandria, where those who were to be trained and made into Christian teachers were trained, if we look at this significant personality, we find the following among the teachings of this personality. Clemens of Alexandria said to himself: The Christ belongs to those forces that were already active at the creation of the earth, of course he belongs to the spiritual world. He has entered into the evolution of the earth through the body of Jesus of Nazareth. So Clemens of Alexandria first turned his gaze to the Christ as a spiritual being, seeking to understand him in spiritual regions. Now Clement of Alexandria also knew the following, which we have also emphasized several times before. He knew that the Christ was actually always there for people, but not in the earthly region. Only those who developed powers within themselves through the mysteries were able to reach him, by virtue of which they could leave the body. When they, the people, emerged from the body through the powers of the mysteries and entered into the spiritual regions, they recognized the Christ and felt that He was the One Who was to come. This was known to Clement of Alexandria. He knew that in the old mysteries there was mention of the Christ as the Coming One, Who had not yet been united with the evolution of the earth. He expressed it thus: “Certainly, people were inspired to expect the Christ.” And he went so far as to say: “Specifically at two points in the spiritual development of humanity, was there a cultivation of that which could prepare for the coming of the Christ.” Clement of Alexandria said: “On the one hand, it was cultivated by Moses and the prophets.” What came into the world through Moses and the prophets, he said, was a preparation. People should first experience what came through Moses and the prophets, so that with the help of their own intuition they could then have a feeling for it: We have the Christ. That is what they were supposed to imagine. So he knew nothing of the ancient Gnostic wisdom, or at least he did not apply it. But he said that what came through Moses and the prophets to human abilities was “preparation.” And then – this is very significant – as a second thing that was to prepare for the coming of Christ, besides Moses and the prophets, Clement of Alexandria mentioned Greek philosophy: Plato and Aristotle – Greek philosophy. He said, as it were, that Moses and the prophets and Greek philosophy were there to prepare people for the event, for the fact of the Mystery of Golgotha.

And again Origen said to himself: We are dealing with the Christ: with the Christ who, as a spiritual being, can be understood by spiritual powers, we are dealing with the historical Jesus, with that personality that once existed as a real personality belonging to the world of the senses. How do the two come together – the god with the human being? How is the God-man created? — And Origen came up with a theory. He said to himself: the God cannot simply dwell in the physical man, but there first had to be a special soul in Jesus, so that this soul can mediate between the God and the man, that is, the God as a pure spiritual being with the physical man. So he added the soul. And so he distinguished in Christ Jesus the God, the pure pneumatic being, the pure spiritual being, then the psyche, the soul, and the physical body of Jesus of Nazareth. He therefore tried to form a concept of how the Christ could be in Jesus of Nazareth. He no longer had the old gnosis to imagine the Christ's dwelling on earth and the Christ's connection with the evolution of the earth. One had to work from the fresh, from the new. One had to make an effort to achieve this. So just when the Christ as a real being had united with the evolution of the earth, people had the greatest difficulty in even understanding this fact. The abilities were present to the very least extent.

And why that was, Clement of Alexandria had at least some understanding of it. He said to himself: How then were these old mystery people inspired? It was through the Christ, said Clement of Alexandria to himself, that the Christ also worked through them, but supernaturally, when they came out of themselves. This happened, as Clement of Alexandria very clearly expresses it, because he sent them the angels. So that Clement of Alexandria said it outright: when the Old Testament speaks of the appearance of an angel, it means that the Christ sends that angel. Yes, Clement of Alexandria makes it expressly clear: When Yahweh appears to Moses in the burning bush, it is actually the Christ who appears, who appears through the earthly-soul-spiritual appearance. So that Clement of Alexandria expressly states: In ancient times, before the Mystery of Golgotha, the Christ appeared to people through the angels. If they were able to perceive the message of the angels, then they actually stood face to face with Christ Himself as disembodied, initiated disembodied beings of the higher world.

So far went Clement of Alexandria. And then he said – and this is again contained in his work –: In the progress of time development, Christ has passed from the nature of an angel to the nature of a son. He has become a son. He could manifest Himself earlier, reveal Himself through the angels or as an angel, as a multitude of angels, as many angels. When He wanted to appear to one as an angel, when He wanted to appear to another as another angel, He appeared through many forms. Then He appeared through the one form: the Son.

Here a very important element comes into play. Please pay attention to this, it is extremely important! Clement of Alexandria still takes the view that the Christ was already present in the spiritual regions before the Mystery of Golgotha. He had reached the point where he could make himself known through angels, through messengers. But he progressed further, he came to be able to express himself as the Son. This is extremely important.

What is it that actually enters into human understanding? — If we go through all this old Gnosticism, it has a peculiarity. If, for example, I wanted to draw you a diagram of this Gnosticism, I could say the following: This Gnosticism imagines a person of evolution who emanated from the Father, the Primordial Father, from the so-called Silence or “iyn, from the Primordial Spirit. These ancient Gnostics indicated thirty different levels. They called them eons. So I could mention thirty here. Now, to some extent, a second stream; while the first stream is spiritual, they indicated a second stream that is soul-related. Within this stream, they recognized the two main eons of origin in Christ and Sophia. Then a number of eons came again. And they indicated a third current: the demiurge with matter. And these came together and formed the human being.

You can make such schematics from the way these Gnostics thought. These ideas are not entirely unreal, not entirely imaginary, because the human being is a complex creature. When I once explained how many seven-part aspects there are in the human being – you included it in one of the Norwegian cycles, I believe it is called “Man in the Light of Occultism, Theosophy and Philosophy” – our dear friends were quite amazed at how many, many differences actually have to be looked for in the human being. These differences are reminiscent of what the Gnostics already knew from their point of view. But when one approaches this Gnosis, one thing is always the same: the concept of time plays little role in it. One can express the Gnostic through spatial schematics. The concept of time does not play a special role, at least one does not penetrate it with understanding. And in this respect there is progress from Gnosis to Clement of Alexandria. Even if the entire comprehensive wealth of spiritual wisdom was lost, there was still progress in that Clement of Alexandria brought the concept of time into the development of the Christ and said: The Christ revealed Himself earlier, could make Himself known earlier through angels, then as a son, because He Himself had progressed. Development came into it, that is the significant thing. It cannot be emphasized often enough that the Western cultural development was there to then bring the concept of time into the world view in the right way, to understand the idea of development in the right way. This is so important, this is of far-reaching significance, to look at the development and to see how Christ originally could only make himself known through the angels, and then, after he has gone through the mystery of Golgotha, appears as the Son. Through the angels he is the messenger of something that is outside the world and indeed permeates the world, but which, if it is to be recognized, must be recognized from outside the world: Messenger, later, when he appears as a son, he permeates everything. Just as the son of a blood is one with the father within the physical world, so the spirit-son of a being is to be imagined with the father in the spiritual world. Being a son is different from simply being an angel. So when this entity reveals itself as a son, it is an advance over the earlier revelation, where it could only reveal itself as an angel, as a messenger.

So in Christianity there was a kind of more advanced understanding than there was within the old Gnosticism. But I would say that the after-effects of Gnosticism were still needed in order to say what Clement of Alexandria said. When Gnosticism gradually disappeared altogether, one could no longer even say what Clement and Origen said. People increasingly came to identify with those impulses that were the impulses of later times, the purely materialistic impulses. And so it came about that Origen's teaching was condemned. It was declared heretical. The element that caused it to be declared heretical consists in particular in the fact that one wanted to renounce such an understanding of the matter, coming from man himself and his powers. One felt: that can no longer be there. But how does the matter appear to us now? How must it appear to us? We see, after all, that an old spiritual wisdom had spread on the basis of old clairvoyance. That was there, it is gradually disappearing. Within this spiritual wisdom, even if it related to an extraterrestrial being, there was a wisdom about the Christ. Just when the Christ descended to Earth, this had disappeared. The real Christ was connected with the earth. The knowledge of the Christ had disappeared in time. There you have another case on a large scale, which I ask you to look at properly. We can look beyond the then known earth, beyond the earth before the mystery of Golgotha. The further back we go, the more knowledge of the Christ we find, even if it is the Christ who must be thought of in supersensible regions. But it is a knowledge that can only be imparted by angels. This is evolution. This knowledge, this idea of the Christ is distributed among many people. The Christ lived as the inspirer of many people: evolution.

This knowledge slowly recedes, disappears, fades away, and in the one being, in Jesus of Nazareth, everything that was once distributed is concentrated. Imagine a drop of Christ-inner-self within evolution in one of the mystery priests, a second, third, fourth and so on, in each of the mystery initiates one would find: he has something of the Christ in him when he leaves his body with his spirit. The Christ is multiplied in them. All this disappears. And in a single point, in the body of Jesus of Nazareth, all that was distributed contracts: involution.

Precisely that which had been withdrawn from all others appeared in the one body. And so we see that what was distributed, what lived in evolution, must disappear from the earth by concentrating on the one point, on the body of Jesus of Nazareth. That is this important fact. Within the most significant involution, evolution ceases. So now the time is coming when the Christ lives with the earth, but the Christ-knowledge does not live in the earth, the Christ-knowledge must first develop again.

Now the great difficulties are there, we have already hinted at them: on the one hand you have the Jesus, on the other hand you have the Christ. And do you think that the old wisdom of the connection in man has been lost at all? All this time, nothing has been known about what it is all about with man. Only now are we again dividing the human being into physical body, etheric body, sentient soul and so on. We are only just beginning to do this again. In the individual human being, we now distinguish again the physical-earthly, which continues in the line of inheritance, and the higher spiritual, which descended again from spiritual worlds. Origen did not know this, nor did Clement of Alexandria. They did not know enough about the spiritual and soul life and the physical life of the individual human being walking on earth. That is why they had difficulty understanding the individual aspects of the essence of Christ Jesus. Knowledge about the human being had been lost, hence this difficulty in understanding the God-man. And so the knowledge about Jesus and the knowledge about the Christ became more and more divergent. And it is of infinite importance for our time that we understand how this, as it were, affects the time again, inasmuch as that which our spiritual science contains must appear in it. It is tremendously important to look precisely at this falling apart of the Jesus and the Christ. This is an extremely serious, an extremely important matter. And it confronts us in so many ways.

We have seen these Christmas plays pass before us. In the second play, we felt something of the Christ; in the first, the pure figure of Jesus in the second, the simple and primitive. One can say that gradually the Jesus-child, that is, the starting point of Jesus, has conquered the minds of people. Only in the Middle Ages does one begin to look towards the child. Before that, Christians took part in the sacrifice of the Mass, they heard about the mystery that the Christ had gone through death, the Pauline doctrine and so on. But the Bible was not popular, the Bible was only in the hands of the priests. The faithful had to take part in the sacrifice of the Mass, which was offered to them in Latin. But there was no participation in the proceedings of the sacred action. And that which is contained in the Gospels only gradually conquered minds and souls. And so it was only really from the middle of the Middle Ages that such plays, such representations of the appearance of Jesus and so on, could be offered to people. Today one actually has the idea: The Mystery of Golgotha was, and from then on people would have known something of this Mystery of Golgotha. Yes, what they knew was that the Christ had died on the cross. People were especially aware of the Easter event. But the Christmas event was completely unknown, it crept into people's minds and hearts only very slowly and gradually. That was the external side, how people learned about what had happened in Palestine in pictures. Only gradually, through the dramatic presentation, did people begin to imagine what had happened in Palestine. It was the side of the mystery of Jesus. It was at the same time, just think, it was at the same time when, on the other hand, in mysticism, Tauler, Meister Eckhart and the others were again seeking the Christ through mysticism. So on the one hand we have the first emergence of Christmas plays: Jesus is sought as externally as possible, namely in direct external representation – Jesus is sought – and the mystics seek the Christ, they seek to develop the soul to such an extent that they see the Christ emerging in them, they seek to experience the completely transformed, completely unworldly, purely spiritual Christ in the soul. Mysticism on the one hand, Christmas plays on the other — the Jesus and the Christ are sought at the same time on two different, far-removed paths! What was a theoretical difficulty for Origen, the inability to reconcile the Christ with the Jesus, is encountered in the villages outside. Among the people, Jesus is shown in the form of a child. The deep mystics seek the Christ by wanting to lead their own soul to an inner feeling, almost to an inner sensing of the Christ. But where is the connection? Where is it, this connection? Things go side by side. Think how far apart what the simple person, the simple eye, sees in the Christmas plays is from the deep mysticism of a Meister Eckhart or a Johannes Tauler. But the beginnings of the Christmas plays fall into the time. Mysticism also lives on.

And in our time today - think of what the whole mystery of Golgotha has become for many theologians! Suppose: Those who are the most advanced theologians, what do they actually look at? They see that once at the beginning of our era in Nazareth or Bethlehem or somewhere, a chosen person was born, chosen especially to gradually feel within himself the connection between man and the spiritual world, a noble person - the noblest person, so noble that one can already say that he was almost - and even - not true, because the story is a bit patchy! One does not know how to find one's way around, what more can be said about the fact that in the course of Christianity he was after all conceived entirely as a god. And so one twists and turns, and there come all the Euckenisms and Harnackisms, which are so — yes, one cannot grasp it, but one wants in some way to be clever and yet have a way to understand Jesus as something, Christ as some kind of Christ. Well, and so one takes up the Gospels. Of course, as a modern person, one is embarrassed to admit the miracles. So one deletes what one can delete and constructs something highly natural out of it, something that can have happened for reasonable reasons. And then it goes to the event of Jerusalem, to the crucifixion. Up to the point of dying, that is still possible. But after the resurrection, that is no longer possible, and one then ventures into such things as Harnack, for example, ventures into saying: Yes, this resurrection, this grave from which Christ Jesus is said to have risen – the Easter mystery, yes, yes, the Easter mystery: one must indeed to the realization that from the Garden at the Skull this Easter secret has gone forth; the Easter secret has risen there – the thought of the resurrection has come from there, and to that we must cling and look no further for what has actually happened there; the idea of the resurrection has gone forth from there.

Now, isn't that something! Read “The Essence of Christianity” by Harnack, and you will find this peculiar resurrection idea! I once pointed this out at a meeting of the Giordano Bruno Society in a town and said: It is a strange idea that people want to deal with the resurrection in such a way that they say they do not want to touch what actually happened, but want to point out that the belief in the resurrection, the belief in the Easter mystery, has risen from that grave. — Then someone said to me: That can't stand with Harnack! That's almost Catholic, that's Catholic superstition. It's as if one should still believe that the Holy Shroud of Trier means something! That's superstition, that can't stand with Harnack. Yes, it is in Harnack after all, and I could do nothing else – I did not have the book at hand – than write a card to the gentleman in question the next day, saying that it was on page so and so. These are things that lead into difficulties. You can't get past them if you are to find the way from Jesus to the Christ. Someone once said to me: We modern theologians can no longer do anything with Christology, we can only use a Jesusology. — He said it, not me: It's a shame that the name Jesuit is already taken, because actually the confessors of modern theology should be called “Jesuits”. — Please, I didn't say it, but a confessor of modern theology!

Yes, well, that is one side of the story. The other side is that a number of modern theologians, in turn, adhere more to the Christ. They take the Gospels as their starting point. They do not take certain sayings in the Gospels in the same way as those I have just mentioned take what a reasonable person in the world can believe of a person even if he is a divine person. But when someone is called a “divine man,” it is not clear how far one should go in applying the divine: “Noble man, but more than Socrates” — but, well, it is not right. Now, there are those who are Jesusologists, for theologians, that is a word that is difficult to apply to them. Theology would mean divine wisdom. But the “divine” is to be deleted here. Then there are the others; they take the sayings a little more seriously. With certain sayings, they find: It is not right that the one who said them should be understood only as an ordinary human being. There are sayings in the Gospels that simply cannot be put into the mouth of a human being, a mere human being, in an honest way. And besides, they take the resurrection story seriously and so on. They now turn into Christologists as opposed to Jesus-ologists.

But now they arrive at something else. Read the book “Ecce Deus” and other books, and you will come to the conclusion that if you read the Gospels honestly, you cannot say that the Gospels are about a man. It is about a God, a real, true God. These people, in turn, lose Jesus. And they lose him very strongly, because they now say: the Gospels are all about a God; but the God cannot have existed, he cannot have existed, so we have to keep the Christ. The Christ is something that people talked about, but it did not live on earth. Christology without Jesus-ology, that is the other direction. But the two directions cannot come together. And so it is already really the case today: those who speak of the Christ have lost the Jesus, and those who speak of the Jesus have lost the Christ. The Christ has become an unreal god, and the Jesus has become an unreal man. It is imperative that we continue on this path, if nothing is added.

That which is added must be spiritual science, which in turn can comprehend how the Christ lived in Jesus. And that is basically one of the most important points of spiritual science teaching, that it can lead to an understanding of how the Christ, through the detour of the two Jesuses, could really become the being that placed itself at the center of the evolution of mankind on earth, because this spiritual science in turn has a view of what man is, how the spiritual, the soul and the physical are combined in man. And so, building on this, one can also understand how the Christ comes together with the Jesus. Of course, it is complicated and not easy to understand, but it can be understood. And so you see how, from the original, that which has been lost for humanity must be restored through spiritual science, also in relation to the understanding of the Mystery of Golgotha. When the Christ appeared in the world, it was not possible to understand Him. This understanding must be acquired little by little. What He has worked, He has worked in actuality. But the starting points are there everywhere. And starting points can be found even in the simplest Christmas play.

What is presented? It becomes particularly clear where the Paradiesspiele are still considered, how a person enters the world, from whom it becomes clear only through what happens incidentally that it is Jesus. The human being enters the world as a child. I said: the Paradiesspiel was connected with it - the beginning of the development of the earth - with the Mystery of Golgotha. Why is that? We must take into account the fact that at the beginning of the evolution of the earth, man was exposed to the Luciferic temptation. As a result, he became a different being than he would have become in the regular process of evolution. So when we have Adam, symbolically speaking, outside of paradise, he is a different being than he was destined to be before the Luciferic temptation. How does that come to light? Imagine: Lucifer had not approached the human being, the human being would live without the Luciferic impulse, then he would live quite differently in the etheric body. When the human being passes through the gate of death and still has his etheric body, and then sheds it, that etheric body remains, but in this etheric body is imprinted what the human being does and thinks through the Luciferic seduction. The human being dies, passes through the gate of death. The physical body is given over to the elements. After a few days, the etheric body detaches itself from the human being. The person then goes his or her own way. But in this ethereal body is contained that which this etheric body has become through the fact that the person thinks and feels and acts as he must think and feel and act after the Luciferic temptation. So now imagine the earth. The human physical body goes into the earth, it is handed over to the elements of the earth. But his ether body remains connected to the earth. There we have the ether bodies of human beings, which are now in the earth's atmosphere. They are different from what they would be if the Luciferic temptation had not come. Of course, everything I have said about the ether bodies refers to these ether bodies. But what I am hinting at today also relates to this, so that we can say: A human being is embedded in the earth. That which he leaves behind on earth, what his etheric body has become during his life, is drier, more woody than it would be if the Luciferic temptation had not come. Woody, dry — this difference really exists. Imagine that the temptation of Lucifer had never occurred. In that case, at his death man would leave behind a much more “young” etheric body, as it were a much greener etheric body. He leaves behind a much more withered, dried-up etheric body through the temptation of Lucifer than he would have left behind without the temptation of Lucifer. It is already expressed in the legend that the lignified Paradise Tree grows out of Adam's grave. But that which lives in the earth lived before the Mystery of Golgotha in the Luciferically infected etheric body. That was precisely the element into which the body of Jesus of Nazareth entered in a redeeming way, as a phantom, as I once indicated in the Karlsruhe lectures. Now then, imagine Adam's grave: Adam's physical body consigned to the elements of the earth, emerging from the grave with the sclerotic etheric body, which is the representative of that which is infected with Lucifer in the human being and remains after death. At the same time, this is the wood on which the human being can be crucified. And this crucifixion arises in the lingering of the phantom of Jesus of Nazareth after the Mystery of Golgotha, which connects with the earth precisely with the help of the latter. This is expressed in the legend by saying: This wood passed from generation to generation and formed the wood of the cross of Golgotha. This image is the image that corresponds to a real fact, namely that through the crucifixion the phantom of Jesus of Nazareth united with what lived ethereally in the earth from all the etheric bodies infected by Lucifer, which had naturally scattered and thinned and dissolved, but were still there in their powers. The fact that we have to face here is a very significant and infinitely profound one, shedding light on the secrets of the earth.

But how does man become related to this ethereal body infected by Lucifer? By becoming immersed in the physical world, where he becomes a child. It is not yet natural there, where he becomes a child. Therefore, if you look at the child with the right feeling when it enters the world, you really see the man who is free of Lucifer. And if you are able to look at the child with the right feeling as it enters the world, you will already see the man with his relationship to Christ. This is the feeling that should be achieved in those to whom Jesus was handed over in the Christmas play: to feel what I have indicated on the very first pages of the little writing about the progress of people and humanity, where I spoke of the first three years, of this entering. For if what is permeating the human being could penetrate him in the middle of his life – I have hinted at it in it – then one would have an idea of the way in which the Christ lived in Jesus. This ability to look at what is not yet infected by Lucifer in the child is what can happen in the Christmas play.

And think what all this ultimately is. It is actually something tremendous when you look at the child in this way. In this little writing, I have pointed out how we are wiser in our youth, even if unconsciously wiser, because we have to build up our body little by little, which we cannot do later. One is cleverer, one is much wiser than one is later, in the inner penetration of the human being, of the human entity, but one does not yet have anything Luciferic. By working inwardly in this way when one is a child, up to the point in time to which one later remembers, one works on the fine chiseling of one's body. One works there according to infinitely wise laws, of which one can never get an inkling later on in the luciferic-ahrimanic permeated knowledge. When one works in this essence, one is still free from everything one later enters into by experiencing the world together with the body. One is free from all differences, even from the great difference of male and female. As a child, one is not yet living in the masculine and feminine. One is not yet in a class, racial or national difference in it. One is human, a mere human being. One is really in it, in which even those who now face each other in war through hatred, through what they only experience externally, have once lived. That people face each other in the world hating as belonging to different nations, that is only developed through those forces in which one lives together with the physical body. Before the child has lived together with the physical body, it still lives in the 'in-between', which is beyond national and class differences. It lives in the in-between, in which souls can truly live, wherever they are born on earth. Just think, people can face each other in terrible fighting, angry fighting, shoot each other dead – and those who shoot each other dead can pass through the gate of death in the community of Christ, in that in which they are when they are not yet afflicted with the differences of people. What faces each other hating, that the human being acquires only in the physical body, that has nothing to do with what is outside of the physical body. The present has much to learn, especially the present, by finding its way back to the worship of Jesus in time, when he is presented as a child, since he has not yet entered into that which differentiates people and causes them to quarrel and fight with each other. It is only through what a person experiences when he becomes something other than the child spoken of at Christmas that war and strife arise. What is played at Christmas is the human being, truly in connection with the cosmic powers, but in such a way that what does not enter into conflict, what those in their hearts can carry in the same way, is revealed externally on the physical plane in a unique form, even though they fight each other to the death.

There is an enormous depth to the fact that it is precisely in connection with the Nathanian Jesus-child that this side is presented to humanity, so that the human being touches himself with that side through which he enters the world without the shadow of differentiation, before he has entered into nations, into other differences, into those differences that he enters only through living together with the body. On the one hand, the idea of Jesus touches the idea of Christ, which can only be fully realized in the child Jesus; on the other hand, the idea of Christ comes into being when one can grasp purely, in the Jesus between the ages of thirty and thirty-three, what is now also spiritual, the being of Christ. In a twofold way, through the Nathanic and the Solomonic Jesus, a body has been prepared that can now stand apart from all that differentiates itself through human beings. And only in such a body can the Christ reveal Himself.

Thus, in our spiritual scientific sense, we see, as I have indicated in the booklet on the progress of man and humanity, the Jesus idea and the Christ idea growing together. This is the greatest and most significant need of our time. So far, people have had only one Christmas and only one Easter, but these do not belong together. For Easter is a Christ festival, while Christmas is a Jesus festival. Easter and Christmas will only lead the way together if one can understand how Christ and Jesus belong together. And spiritual science will build the bridge between Christmas and Easter. And from the simple play of the shepherds, a bridge is built to the finest understanding that can be gained when we pursue spiritual science to the point where we find the Christ through it. We must only have the ability to go with the attitude of the shepherds, not with the attitude of the landlords. The contrast between materialism and spiritualism is wonderfully contrasted in the “landlords” and the “shepherds”. And basically, that is the big question of our time: whether people want to be hosts or shepherds. A great deal of the events of our time stem from the fact that people are hosts. Being a host is widespread in the world. To be shepherds, we must again try to become shepherds. There will certainly still be many doubters among the shepherds, and when one says, “I think I see a glow there, that is, I perceive something spiritual,” the other will still say for a long time, “That's just fantasy.” But if the human being can only now develop the sides in himself that are not based on what has been acquired on earth, but can find the connection with what the human being has brought out of the spiritual, heavenly in his inner being, then he will be able to be a shepherd. Today people are too absorbed with the house they live in and the possessions they own, the things they have brought in from the earth. This can only be measured in terms of earthly values. But those who still have a certain connection with the spiritual forces that surge through the world, who still have the nature of a shepherd within them, they should be able to find the way to realize that, basically, external knowledge only reveals appearances. We will gradually begin to understand Christmas when we learn to distinguish between the host nature and the shepherd nature, and when we know how much of the host nature there is in our time. But there is one small problem that needs to be overcome. Of course we have to distinguish between the innkeeper and shepherd natures, since we are surrounded by innkeepers, and wherever we go we are surrounded by innkeepers and feel very much like a shepherd. Of course we always feel like a shepherd! One must get over that, at least to do a little research into the innkeeper element that one carries within oneself, and not to see oneself as a shepherd at all. One will sometimes have to ask oneself: Do I already see the light that is to come and announce what is to come through the new spiritual science? — We will have to cultivate everything that can awaken in us the feelings: to be able to celebrate Christmas in our hearts in this new spiritual direction, to seek the light out of the darkness, but to seek within ourselves and really want to seek, really want to seek, and by really feel that it is not over at once, and that you have to keep coming back, like the shepherds did, who also promise to come back; they don't want to leave it over at once.

Yes, there is still much to be learned from this simple Christmas play, and so I think it is good that we cultivate this simplest way of experiencing the Christmas mystery in these simple forms among ourselves for a while. For many difficult struggles will confront spiritual striving in the coming time, and only those who have truly learned to become shepherds in the spiritual grasp of the Christmas mystery with all the humility of shepherds, but also with all the wise searching of the shepherd who is faithfully united with the world, will find the way. Let us inscribe this in our hearts and souls this Christmas season, so that we may become more and more seeking shepherds and learn in time to seek the sacred in the innermost soul mood of man, as it has been found out of the profane mood, as I have characterized it to you, as more out of a carnival, not a sacred conversation, the most solemn form of the Christmas play also gradually arose.

If we try to seek the spiritual in the context of what the Christmas plays showed us, then we will find it in the right sense as shepherds, not as innkeepers, who have already lost — as the Christmas play symbolically suggests — the connection with the Christmas child. And our time has a great need of it, a very great need of it, our time in which materialism has acquired such wide, wide areas of the outer world, of inner human feeling, and in which it is so difficult for a spiritual world view to even find the right words to express what the right words are, given the misused words with which one expresses oneself.

Dornach, 6 January 1916

It is my task to say a few words about the difference in the way of thinking and imagining in our fifth post-Atlantic period compared to the fourth post-Atlantic period. In particular, I would like to suggest today the element of thinking and feeling in relation to which much has changed from one period, from one cycle to the other. And I would like to suggest in particular the extent to which certain types of ideas and feelings have, as it were, descended into a deeper sphere, in order to then suggest what is particularly necessary in the fifth post-Atlantic period, in which we ourselves are, so that humanity can once again undertake an ascent.

For a long time I have been trying to find out how this matter can be most vividly presented, and today, based on this research, I would like to try to illustrate it. For this reason, I would like to begin by telling you something, let us say, in a kind of novelistic form, which has come together for me from certain things.

I would like to tell you about a family that lived not so long ago and was closely related to another family. And because all kinds of events that occurred to one family were extremely interesting and significant to a member of the other family, this member of the other family tried to get to the bottom of the reasons for these events. I will start from the fact that in this first-named family there was a young girl – as I said, the matter belongs to the past to some extent – who had not yet reached her twenties. The father of this girl was a warrior, and the time we are now looking at in particular was before a major war that the father of this girl had to take part in. But the girl was engaged, so to speak, to another warrior who also had to go to war, and she was extremely fond of him, so that she was deeply, deeply unhappy about him having to go to war. And since she thought that her father was partly to blame for the outbreak of the war, she also harbored a kind of resentment against him, without her father noticing at first. And the more the time approached, the more this young girl's ideas and feelings became confused. She could not bear the thought of losing her beloved. And because these feelings were so deep within her, her image of her own father became completely distorted. The resentment within her grew more and more. The war came. But what had taken hold in the young girl's soul grew almost to the point of mental confusion, to the kind of mental confusion that doctors in our time regard as a kind of mental illness. And so this young girl had all kinds of mental experiences, especially when the war broke out, but they were already on the verge of mental illness: visions and all sorts of similar things. In particular, she had a strong vision that her lover would fall in the war, and that everything she could have achieved in the world with her lover would be lost with his death, and that she would actually become a victim of the war with all her intentions. The mental illness worsened more and more. The doctors decided that it would be best to move her to a rural area far away, where she was well supervised and where she also had a beneficial effect on some of the people around her, as can happen with such patients. However, there was never any hope that the full abnormality of the mental illness would not reappear if she were removed from the circumstances and placed in different ones. And so she lived there for years.

The war was long over, and other fatal circumstances had occurred in the family, which I will not characterize in detail, all sorts of fatal circumstances, including the fact that after quite a number of years, the brother of this girl also suffered from mental illness. The strange thing was that the brother, who had transformed the girl's mental illness into masculinity, was now, after all sorts of other decisions that had been made, brought by a reasonable person to the very place where the girl was. And lo and behold, the quite remarkable fact emerged that the brother, despite also being considered mentally ill, had a favorable effect on the girl, and that they recognized each other in their loneliness, in which they had met among the other people, and through the whole environment, despite not having seen each other for many years, and recovered together. So that the girl could return home and establish a kind of asylum in her home country, which was set up in such a way that especially those who were ill, like the two of them, could be healed in a reasonable way, through knowledge of the reasons, in a spiritual way. The asylum she founded had a deeply religious character.

Now, I said, this family, to which these events belonged, was closely related to another family. A member of that other family was very interested in all these strange events and said: This must be investigated, what a curious case actually exists. The events that I am now describing happened just a few years ago. So he turned to a man with a background in medicine and science, a doctor whom he knew and who called himself a psychopathologist because he specialized in psychopathology. Let's call this doctor, this psychopathologist, Lövius, Professor Dr. Lövius. He first told the doctor what he knew, namely about the two children, about how the girl's illness had come about through resentment towards her father; how he had been able to observe her, what he had seen of the matter. Professor Dr. Lövius listened very carefully, made an extraordinarily serious face, thought deeply and said: “There must be a hereditary predisposition to a high degree. Hereditary burden, that is quite unquestionable, we have to do it with a hereditary burden. There we must look exactly in the family acts, must explore every single one!

And lo and behold, all sorts of things were found in the family records. As luck would have it, it turned out that the characteristics and qualities of the ancestors could be researched far back, to the grandfather, great-grandfather and even to the great-great-grandfather. Professor Dr. Lövius studied this case for a long time, and more and more people found it confirmed that they were dealing with an extraordinary case of hereditary strain, as it was called, and with a typical case of hereditary strain, with an exceptional case. Professor Dr. Lövius, who had already examined the psychopathy of Conrad Ferdinand Meyer, Viktor Scheffel, Hebbel and others, found this school case extremely interesting and compiled all the data from which this school case can be explained.

Let us try to follow the man schematically. So, first of all, we are dealing with the daughter of that warrior and her brother, who we know about the case – these are the two individuals to begin with. If we go further, we come to the father. The father was the first to be targeted by Professor Dr. Lövius, who found that he had something extraordinarily violent in his character and was an ambitious man, albeit also a man with a lot of initiative. He had qualities that were found in his brother in a very peculiar way, as strengths that had been converted into strength – in such a case, one has to examine the entire family relationships. But the father of the two siblings was an extremely ambitious man who was extraordinarily full of initiative.

Such excess of ambition, drive, and a certain resistance to the world, of course, must be traced further back in the line of inheritance. So they went up to the father's father first. So we come to the father's father, who in turn had a brother. It turned out to be extremely interesting that the brothers had certain similarities and also differences through two generations. There was the father of the father, that is, the grandfather of our young girl, who – while the father was just an overly ambitious and energetic man – was already a kind of ruffian. In the father, the trait had weakened. But the brother was an amiable man who, through his kindness, actually degenerated into the pathological, into the abnormal. Abnormal – that is the similarity – they both were in the generation before last, but one degenerated into a ruffian and the other into kindness. And then Professor Dr. Lövius came to the conclusion that this ruffian, that is the grandfather of our young girl, was always out to sow discord and mischief in his brother's family. And this ruffian really managed to corrupt his brother's sons completely, as stated by Professor Dr. Lövius – so we are now with the grandfather. He made one of them a gambler and corrupted the other in some other way. In short, he thoroughly corrupted the father's sons. This much could be gleaned from the family records: all sorts of evil things had happened. It was not possible to get to the bottom of the matter. But this much was clear: ultimately, one man had behaved so badly towards his brother, the other man, that the whole family, all the sons, had degenerated, with only one remaining who decided to avenge his father on his brother. But by doing so, he only brought more disaster into the families through these acts of revenge, namely into the family of our girl's father. All kinds of unpleasantness ensued.

And now Professor Dr. Lövius said to himself: You have to go further up the line of descent. For this young girl had shown very strange visions at the beginning of her madness. She dreamt constantly of very distant regions, where she had not been during her girlhood, but which corresponded strangely with a certain locality. From a family diary, Dr. Lövius found out that in these visions something was alive from the area where the great-grandfather and great-great-grandfather had once been. “Oh,” the professor said to himself, ”this is a particularly interesting case study: heredity appears in the visions; the great-great-grandfather and great-grandfather were somewhere other than in the area where their descendants last lived! And what earlier generations had experienced was inherited in such a way that the great-granddaughter or great-great-granddaughter had visions of it in madness! - Of course, this was something extraordinarily interesting for the professor. So he came to the conclusion that the grandfather had a father again, who, as I said, according to an old family diary, had emigrated from a completely different, foreign region, where the culture was very different. I will not mention any localities because it is so unpleasant now: the nations are so opposed to each other, and if you mention localities now, it will immediately evoke feelings. So great-grandfather and great-great-grandfather came from a foreign region. Now, from this diary it turned out that this great-grandfather was also a strange person. He had done all sorts of crazy things in this remote area, and was also a ruffian who occasionally became violently insane. Since he had done all sorts of things in his rages, he could not remain in the area, he had to emigrate and wandered to the area where the descendants were. But in the area where the descendants were, he immediately caused trouble again, even though he later became a very respected man. In the area where the descendants were, he caused trouble by simply killing the father in a duel because he was in love with a woman and her father did not want to admit the marriage. That's how he got the daughter. The matter was, as they say, covered up, and he was able to become a respected man.

Now, thanks to the family book, Professor Dr. Lövius was able to trace his family back to his great-great-grandfather. And this great-great-grandfather was a particularly remarkable person. He lived in a very exotic place and was someone who had acquired a kind of deeper insight into the secrets of history. He was a very spiritual person. But, said Professor Dr. Lövius, someone who exaggerates spirituality as much as this great-great-grandfather did, there is already something wrong with him upstairs. And when he looked further into the family papers, he found that this great-great-grandfather, despite being thoroughly versed in spiritual matters, had retained certain human qualities. Above all, he could not stand all the other people who had not come to spiritual knowledge in his way, but in some official way. They were a thorn in his side. And to do some kind of mischief to them was something he found almost like a spiritual delicacy. What I am going to tell you now is an event that took place in the 1760s. But things repeat themselves: Eduard von Hartmann did something similar with the philistine people of the 19th century, which I have often told about. This great-great-grandfather of mine once published something like a writing – but he did not put his name to it, but had it appear anonymously – in which he very thoroughly refuted everything that was his own teaching. He presented everything as confused and stupid and foolish, and always in such a way that the others could really delight in it, because he always cited their reasons, what they might have said: these were delicacies for the others; he had played a great trick on them.

Then Professor Dr. Lövius said to himself: Now, there you see it all! Even as far back as the times of the great-great-grandfather, one can see in the line of inheritance what has now manifested itself in such a terrible way in the descendants. Even the good side of the great-great-grandfather, his spiritual gift, showed itself again in the great-great-granddaughter, who founded a kind of spiritual asylum. As you can see, all good and bad qualities are hereditary burdens in this school case to the highest degree! So this story was of extraordinary interest to Professor Dr. Lövius. It was a matter of course that he had set out to write a thick book about this typical school case and he once explained it to a colleague. And you see, on this occasion, someone was listening who didn't want to, but couldn't help it, he listened. One who not only had knowledge of human nature, but also knowledge of the world in the sense of the development of humanity, listened and had all sorts of thoughts while Professor Dr. Lövius was telling his case. I will present these thoughts to you in a version – the version is not very important – and I will always refer to this family tree, to the family tree of the school case of Professor Dr. Lövius.

So the following thoughts came to man: Once upon a time, in the course of human evolution, there was a respectable family. The fate of the founder of this family, Tantalus, who atoned in Tartarus, is well known in the widest circles. He was initiated into the secrets of the gods. The Greeks express this by saying that a person who is privy to the secrets of the gods can even take part in the meals of the gods. But he had something that he felt was like a thorn in his side, or one could also say, like a delicacy, to deceive the gods, the officially recognized gods. And so he offered them – as you all know – as a delicacy for the gods, his own son, whom he had cut into pieces. And the gods, who in their omniscience made a mistake, ate of it and also drank of the blood. For this, Tantalus was thrown into Tartarus, and he had to endure the Tantalus torments, of which the Greek myths tell. Through a series of crimes that took place from link to link, the revenge of the gods was now inherited by the last descendants. First, Pelops, the son of Tantalus, was expelled from heaven, into which the gods had taken him. He wandered across Asia Minor to Greece, and won Hippodameia by defeating her father to become his wife.

The listener was not aware of the fact that the professor Dr. Lövius had a duel with the father and thereby acquired the wife. As his luck proved, he had not yet been deprived of the grace of heaven. But soon he made himself so unworthy of her favor through various actions that the blessing left his house. From his marriage with Hippodameia sprang the two sons Atreus and Thyestes, who fled with the guilt of murder stained on their souls to Argos, where they inherited the throne of this kingdom from their cousin Eurysthes. There the pair of brothers committed new atrocities, so that the royal palace of Mycenae was the scene of a blood feud that destroyed the individual members of the two families from child to child. The worst crime was the so-called 'Thyestes' meal. Atreus, who learned that his wife had been seduced into infidelity by Thyestes, invited the latter and his two sons to a banquet. The guilty man accepted the invitation and came to the meal.

This reminded this judge of character very much of the quarrel between the grandfather and his brother, who had seduced his sons and got them into all sorts of trouble, causing the sons to perish, as it was written in the family records.

But the horrible thing happened: Atreus presented the brother with the secretly slaughtered pair of sons. He drank of the blood. — This is actually also “inherited guilt”: the old Tantalus had already done this to the gods, now his grandson is doing it! — This was an atrocity that made Apollo turn his sun-horse away in horror as he looked down on Mycenae. Their avenger was a son of Thyestes, named Agisthus, who was born later. Aegisthus, informed of the terrible incident, first killed his uncle Atreus and then also waylaid his children.

Atreus had two sons by his wife A&rope, Agamemnon and Menelaus, called the Atrides or Atreus Sons. Aegisthus, the last son of Thyestes, hatched treacherous plans of revenge against them. But he could not emerge from hiding until the two related brothers had undertaken the great military expedition to Troy. After their departure, he knew how to beguile the passionate queen. Clytemnestra had borne her husband three daughters and a son – the daughter of most interest to us is called Iphigenia – and the son Orestes. Iphigenia, the eldest daughter, was offered as a sacrifice on the altar of Artemis, or Diana, for this goddess had conceived a fierce resentment against the departing Greeks and had to be reconciled by the daughter. The mother hated her husband and went along with the whispered thoughts of murder. Now we know that Iphigenia was taken to Tauris and came to in the enclosure of a temple. We know that she was transported to a rural area, to an environment where she was harmless, a fate similar to that of our great-great-great-granddaughter. I need not recount the further events in the house. But now the myth reports the following: After Orestes had found his sister Iphigenia in Tauris and she had cured him of his madness, he brought her back to Greece. Then it is further related that Iphigenia, after she had returned to Greece, built a kind of oracle, a place of sacrifice for the Taurian Diana, which translated into Greek would be roughly the same as if someone were to build an asylum for the sick according to such spiritual scientific principles as I have mentioned.

What I wanted to say is this: the same process is conceivable in ancient Greece and in more recent times. It takes place depending on the times. For you can see that the process from the 19th and 18th centuries, which I have just related, could have taken place exactly as I have related it. No one will be able to doubt the slightest detail. Likewise, no one will be able to doubt the whole story that I have developed. But there is a certain difference: namely, how one feels about this case, how one thinks about it.

We have seen how Professor Lövius stated in the 19th and 20th centuries: “Hereditary burden! School case!” The Greek said to himself: “When something like this happens, it expresses the deeper forces at work in the history of humanity,” and he created a myth about it. Professor Dr. Löviusse did not exist in ancient Greece, but a poet did who, in a deeper sense, understood these one, two, three, four, five generations (see drawing) and wrote a poem about them in such a way that poets have continued to write about them ever since, right up to Goethe's magnificent “Iphigenia”. And yet the difference is not that great. For just think, today you only need to pick up a psychology or psychiatry book by one of the many natural scientists that deals with the study of the soul and mental faculties, and you will find everywhere that it says the following: the healthy person as such is extremely difficult to study in terms of his or her mental characteristics. But at the bedside of the sick and in the clinic and through the dissection of the mentally ill, one also learns a great deal about the normal workings of the healthy soul, and an enormous amount is inferred from the sick soul about the healthy one. I need only recall that, for example, the speech center, the place where speech is concentrated, was thought to be recognized by examining it in a sick person who suffers from a lack of speech ability. So they said to themselves: it is precisely by what is out of order that we can learn what prevails in the healthy.

Now, if we think of this not in the 19th century, but in the language of the Greeks, it would sound like this: If we want to know what forces prevail in the course of human development, we must not go to those people and study them who, in their mental life and all that they are, show only what is so-called healthy, but we must go to all kinds of people who, compared to the normal, have abnormal characteristics. And so, these Greek poets, who were still in some respects Greek sages because they combined wisdom and beauty, tried to understand what happened to the Greeks. And so it came about that these Greek poets portrayed the fate of Greek civilization in these abnormal generations.

But the Greeks were different in some ways. The big difference between the way Professor Dr. Lövius speaks and the way the Greek speaks is that the Greek knows something about the secrets of the human soul. There is a great difference between what is evoked in the soul by the story of the extraordinary myth of the Atrides, Iphigenia, Tantalus and Pelops, and all the ideas that are attached to our soul when we hear the bespectacled Professor Dr. Lövius say, “All hereditary burden!” For “hereditary burden” is what the school case fulfills in its full form according to modern science, according to the knowledge of the fifth post-Atlantic period. In this we have the opposite of a person who is still completely within Greek thinking. Imagine the Greek who also wanted to describe how Iphigenia, after she had lived through what the Greek expressed in the events at Aulis, would then have been transported to a foreign land, to Tauris, where she would have experienced the reunion with Orestes and so on, and imagine how all this was taken up again in Goethe's Iphigenia! Imagine the single moment when King Thoas of Tauris stands before Iphigenia, in Goethe's dictum, when he woos Iphigenia and she feels obliged to utter the words: “Hear! I am of the house of Tantalus!” — “You speak a great word calmly.”

All Greekness is revived in what the Greeks or the resurrected Greek says in such a case of the soul life of the Greeks: “I am of the family of Tantalus.” And then it seems as if, after this has been said, Professor Dr. Lövius chuckles in through the window: “Hihihi! Hereditary burden!” — There you have the whole difference between what the fourth post-Atlantic period offered and what the fifth, our post-Atlantic period offers. Because in fact the two things can be compared. I have not exaggerated in the slightest sense, but have described quite objectively. The two things may be compared with each other, and that is because the place of the creation of Greek myth, the place of what was meant by Greek myth, has now been taken by the doctrine of hereditary burden, even in poetry. For ultimately, one need only compare Sophocles or Aeschylus with Ibsen to see exactly the same contrast in poetry, except that in Greek times, scholarship and poetry were not so divorced from one another. You only need to read what I have said about the mysteries and the origin of art and religion from the mysteries to understand that there was no Greek Professor Dr. Lövius alongside the Greek Ibsen: they would have been one and the same. But they would have been the ones who composed the whole myth, that which the myth contained as truth. For what health was, what the art of healing was, what the art of Mercury with the Mercury staff was, in ancient Greece this was also presented in the form of stories, just like this story of Tantalus' sex and Iphigenia. In those days it was not usual to speak in abstract terms, but one spoke in images. And through images one presented the truth. And that which filled the life of the Greek soul, that which organized this Greek soul quite inwardly, that bears relation to what is accepted today as the truth, for the original character of truth, such as: “Hear! I am of Tantalus's family!” to: “Hihihi! Hereditary burden”.

That, my dear friends, is what one must write on one's soul about something that has descended from ancient Greece to the present day. It can give us guidance about what needs to be developed in order to ascend again. That would take us too far today. I will present the continuation of these reflections tomorrow for those who still want to hear it.

Yesterday I tried to draw your attention, by means of pictorial representations, so to speak, to the great difference in the state of mind of people within the fourth and fifth post-Atlantic periods, in the latter of which we ourselves live. This is a difference to which one is indeed not inclined to pay much attention today, in our present time. Let us just realize what an average person of the present day, who is “clever”, that is, who has absorbed the prevailing basic concepts of the present, has to say about what was hinted at yesterday. He will have something like the following to say: It is all very well and good what the ancient Greek imagined in his fantasy about the succession of generations from Tantalus to Iphigenia, and it is all very well and good that Iphigenia is, so to speak, placed in an aura of ruling fate. But after all, it is all just fantasy. It is the point of view that is generally adopted today by intelligent people. Koridan, whom we have just seen in the Palatine pastoral play, does not say so from the beginning, but Mops does: “It's all just fantasy!” But it is roughly this point of view that today's Mops (pardon!) Has.

Now we must direct our entire attention to what an enormously convincing power this point of view has for people of today, how impossible it is for them to imagine that someone could enter someone who, instead of giving the information to such a personality, “hereditary burden,” as I quoted to you yesterday, could put forward something similar to the Iphigenia-Tantalus myth. And if he were to put it forward, everyone would of course say: fiction! In fiction, anything goes, but such fiction has absolutely nothing to do with truth, with real knowledge. And basically, that is the point of view that is currently adopted towards all art. Contemporary humanity is completely and utterly of the opinion that truth can only be attained through concepts, through theories, through such concepts, through such theories that are taken from external physical reality, and everything else, however beautiful, is fiction. In the present situation, one cannot imagine that any other point of view could be justified or even possible, that someone could take a different point of view without actually being insane. Just imagine that someone would even make the request – I dare to say this here, but I am well aware that it is only possible among us to say this – let's assume that someone would come up with the idea of saying: In medical lecture halls, there should be less talk of hereditary burden and the like, but things should be presented in a way that resembles a Greek myth. If the person concerned were to say this as if he meant it, as if he were serious and not making a bad joke, the least that contemporary culture could do to him would be to send him to a sanatorium. There is hardly any other conceivable outcome, is there! The conviction is so deeply rooted in the present that another point of view is not even possible: truth can only be found in the way that is currently officially recognized, and everything that people used to seek through their souls was just childishness, it was myth, it was poetry, it was not truth. But the modern man can be sure that we have finally come so far that the souls in all future eras will never feel anything but the truth of what has just been suggested. One can be quite convinced of this: if it were ever possible to transform air navigation into ether navigation, and if, in the sense of today's physicists, the ether really existed in the universe, and if a balloon were designed that would take some of our clever earthlings, who have never been foolish enough to enter a spiritual-scientific society, to Mars, and on Mars they would reveal other views of some kind or other than the one just mentioned, so one would say: Of course, these Martians are just making things up! They have not yet grasped the concept of how to recognize the way in which truth can really be found. The fact that another point of view might be possible could, under certain circumstances, be taken seriously in the present day even by someone who does not have an outlook based on spiritual science. But then, if he is really able to seriously reflect on world views, a terrible fate may await him. Nietzsche was one who tried to apply a different standard and who, in the sense of his book “Beyond Good and Evil”, even criticized truth. But he meant the truth that the present time alone recognizes, and he wanted to assert a different point of view, namely the point of view of life, the point of view of the life of the soul above all things. He was unable to come to spiritual science, and so he had to pay for this point of view with his mental health. Another point of view would be, for example, to ask: How do such concepts as those processed in Greek myth affect the human soul? And how do such concepts as those processed by the present age affect the human soul according to the type of “hereditary burden”? How do these concepts affect the human soul, the whole life of the human soul? How do they work? And there is an enormous difference. Man can summarize a number of generations, such as those from Tantalus to Iphigenia, either by doing so in an original way [like Nietzsche] or by believing in such a summary as in something real: he who can bring to life such ideas, such feelings associated with such ideas in his soul, brings an invigorating element into the whole of his soul life. But the person who works only with such concepts as that is of the hereditary burden, which brings into the soul life a killing element, a drying element. And this drying element will gradually be brought about under the influence of one-sided physical, biological and so on knowledge, a drying, a killing element. Never will these physical, chemical, biological sciences be able to produce anything in the present that can contribute to the inner fulfillment of the life of the soul.

Anyone who wants to observe can see it in outward things. Try it out for yourself. Buy Ostwald's little book “Natural Philosophy” – which can be found in the Reclam Library – and try to get by with this little book if you are looking for food for your soul! See for yourself how everything an excellent chemist has to say about all kinds of natural connections is dealt with on many pages, but how everything that is supposed to serve the soul is crammed into a few pages and presented in such abstractions that it can only have the effect of drying up the soul! And the line of development does not go so far as to promise that these biological, physical and chemical directions will in future fulfill the soul. That is not the case at all. On the contrary, the further the individual sciences progress, the less they will be able to offer anything that could even resemble nourishment for the soul. And when the time comes that the connection between the individual souls and the old religious conceptions will have been completely eradicated by modern natural science, then the soul will have no nourishment at all. The souls of adults would then still preach all kinds of things to children that they themselves do not believe — then the souls of adults would spend their day starting with breakfast, slurping the newspaper between spoonfuls. Now there is less and less about the spiritual goods of humanity in the newspapers, but more and more about other things. Then people will go about their daily work, will perform the tasks necessary for the material provision of humanity. Then they will have lunch, will do something similar in the evening, and if there are people who have time, they will kill it playing games or the like because it cannot be filled with some thoughts that have real value through a spiritual world. Yes, what will they do in the evening? Perhaps it will still be accepted that people go to see plays or the like, in which they do not believe after all. Some will read a book, perhaps about such things that were produced in the “childlike” times of humanity, which were indeed beautiful, but like Raphael's or Michelangelo's pictures. And one can be quite clear about it: it is quite beautiful, but it has nothing to do with reality.

Let us not deceive ourselves: the times are moving towards something that will dry up and kill the life of the soul. If we now consider what the above can teach us, we find that there is already an enormous desolation in it. For what is the meaning of the emergence from the fourth post-Atlantic period into our fifth post-Atlantic period? This meaning consists in the fact that in the fourth post-Atlantic period, in the ancient Greek period, for example, people were not as isolated with their souls as they are today. They still had an inner connection between souls, but they also in certain last remnants of visions, of inspirations of Diana, as they were understood at that time, of inspirations of Diana, of Artemis, of what emerged from the subconscious depths of the soul. And these visions really did appear to people in pictures. It can be said that people still had the last remnants of visionary images in their minds about human relationships, about social life, and they used these images as a guide. It is quite nonsensical to believe that the Greeks would have imagined something in the same way that we imagine things in the present day. It is quite nonsensical to believe that. When the Greeks undertook the expedition to Troy and thus prepared for a march to Troy, it would have been quite impossible for them to proceed with such an undertaking for any reasons that are acquired by reason or animated by feeling as they are today. It would have been quite inconceivable for the Greeks. They knew that when they undertook something of this kind, they were placing themselves in a greater context of humanity and the world, and that what had to live in their souls could not be something that had anything to do with ordinary feelings playing out on the physical plane. They saw the deeper reasons and brought them to bear in imaginative visions. They certainly said: there was a contest between the three goddesses Aphrodite, Hera, and Athena, and Paris was to receive the prize of this contest, Helen. It was a picture, but in the picture the Greek felt and sensed great spiritual connections that went through the world.

People today might imagine that the Greeks undertook the Trojan War for similar reasons to those of the present day, and that someone then sat down and invented the whole myth as a poetic explanation of the Trojan War. This is again an externalized notion of the present day. The myth was a vision, an imaginative representation of the deeper forces at work. Now, of course, if it does not lead too far away from the present task, I could discuss how Helen was the representative, how imagination was for the whole relationship between Greece and the Near East, how the whole contest between the three goddesses showed what the impulse of Greek soul life was, and how Greek soul life had to work its way up to what it later presented to the world. But as I said, the consideration of this myth would take us too far from our present task.

We want to bear in mind that there still lived remnants of a visionary clairvoyance that sought the truth in images, and that poetry was not as it is today, where it is presented as something that is invented , but that it was something that was experienced in a visionary way and then lived out in external forms, but that it was not opposed by a dry, pedantic, purely theoretical science that would have been proud of its concepts of truth, as is the case with present-day theoretical science. So people still saw connections between people. This has been completely lost. It had to be lost because individualism had to arise. People would never have arrived at that individualism, for which the great educator must be the culture of the fifth post-Atlantean period, and which will gradually develop during this fifth post-Atlantean period. People had to lose their old clairvoyance, even in its last remnants, in order to be completely detached – each individual for himself – from what can still be perceived of the interrelations. Man had to be narrowed down, so to speak, in his spiritual experience to his individual forms of existence on the physical plane. He had to be narrowed down. This could only happen if he lost everything that led him beyond his own body, so that he was completely enclosed in his own body. If you have a vision of what connects you to other people, then you have an awareness of social life. The human being of the fifth post-Atlantic period should no longer have this. He became entirely dependent on what he could experience within his own skin. And so the individualistic concept of the human being emerged at its first stage, at what one can say is the most brutal stage, at which, to a certain extent, he still stands.

If man today wants to feel what he actually is, he thinks first of all – even if he has other theories that are even more beautiful – of what he is within his body, within his skin, really within his skin. It is difficult to evoke a clear idea about this, because it is true and is not believed at all in the present day, because people like to delude themselves with all kinds of idealism in order to hide the fact that basically they only believe in themselves, insofar as they are enclosed in their own skin. But this transition had to take place. It had to take place for the reason that man must gradually realize that what is within his skin is, in a sense and within certain limits, prepared by his karma. What was Greek fate man had not prepared for himself, it connected him with his line of generations. What man of the future will feel as karma will consciously connect him with other men. Man will have to consciously feel his karma as something real. As you can imagine, it is still infinitely difficult for today's man to feel karma consciously. It is accepted as a theory, but to feel karma consciously is still very, very difficult for today's man. For I once said: Suppose we receive a slap in the face from someone. Certainly, outwardly, insofar as we are enclosed in our body and are beings between birth and death, we have to defend ourselves against it. But the higher point of view must be applied: Who gave you the slap in the face? Who put the one who gave you the slap in the face there so that he could give you the slap in the face? He would not be there if you had not placed him there through the way you are connected with him through karma. Think how terribly difficult it is for a person in the present time to think like this! Christians believe that they are people of the present, but they will still follow the one who advises them If someone strikes you on the left cheek, turn the other also – in thought, outwardly it will not work. And this distinction between inward and outward is not yet made by people. It becomes quite hopelessly difficult for them to somehow live in karma.

And yet, when we live our way into life from our embryonic state through birth, through our first childhood into our life, then that which helps to shape our body is our karma. Between our last death and our present birth, we have lived through and have even made it our business to live through how we have to experience karma and what kind of body we have to give ourselves so that it can live out its karma. We thus act, I might say, by kneading the soul-forces through our body. We even localize by placing ourselves in the place in the world where we can live out our karma. Thus we work out our personal destiny with the consciousness that we have between death and a new birth.

This is the opposite of the Greek idea of fate. But in order to come to this idea as a living one, man must pass through individualism, he must first grasp himself as an individual, I would say, in a very brutal way. And in this way of grasping himself as an individual, man is. But, I would say, he has had to accept something, really accept something, in order to live out the feeling: I am locked inside my skin and my flesh. He has had to accept something, man. That is: that he became a slave, a soul slave, to this corporeality. He allowed himself to be enslaved by corporeality, and the body initially became the master of a new, believed destiny. An Iphigenia felt in the age of which I spoke yesterday – every single sentence in yesterday's presentation is correct: I indicated approximately how many years she still lacked until she reached the age of twenty – an Iphigenia who had visions as far as Tantalus, which visions are now interpreted as reminiscences, caused by heredity. Such an Iphigenia is no longer possible in our present day. Such an Iphigenia, who, above all, grasps morally and ethically what lives in the generation, up to Tantalus: “Hear! I am of the Tantalus family!” That is not possible today. For today the doctor steps up to her and explains: hereditary burden! Your father, your mother, your grandfather, your grandmother and so on had such and such a condition, hereditary burden! And that's where it all comes from! — But this makes it clear that today's soul lives gasping under the yoke of physicality, gasping even in its perception, in its sensation.

Basically, my dear friends, we can see this gasping under physicality when we look at what has become of people under a certain school of thought

of the 19th century. They only looked at the physical and, because they only looked at the physical, got the descent of man purely from the animal world. Scientifically, too, man gasps under that to which his body connects him. And it will hardly be easy to draw people's attention to what is at the root of this. For people may come and say when their attention is drawn to all these things: “Do you think you can refute the legitimate aspects of Darwinism? Surely it is all well proven!” – It is certainly well proven, it is very well proven, but that is not the point. The point is that the sense of truth has changed. In the sense of this changed sense of truth, one can, of course, prove the whole thing rigorously. One must be out of touch with the present if one cannot feel what it is actually about.

But all this has practical consequences! With tremendous vehemence, external culture steers towards implementing the things that are thought in practical life and no longer allowing impulses of the spiritual and soul to apply within practical life. And how close are we today to asserting such things, for example in education or didactics, in upbringing! How close are we today to asserting such things in the education of young children! But just imagine if it ever came to pass that people would demand not only the things they demand of young children today, but also quite different things. Imagine if it ever came to pass that it became the duty of every parent to have a child examined by a materialistic doctor for its inherited characteristics once it has reached a certain age, which will then be determined by scientific-statistical data. In the meantime, however, the school system will have been divided into different categories, and after the medical examination by the materialistic doctor, the children will then have to be put into this or that school, perhaps even into this or that kindergarten, depending on their “hereditary burden”.

Today, people are still amazed when someone talks about such a perspective. But that is precisely what is so terrible about being amazed. One should not be amazed at all by such things, because if the form of Darwinism that is theoretically advocated today were true, then it would have to be done that way. That is the main thing: then that would be the only means, and it would be unscrupulous of people if they did not do it that way. There could be the slight possibility, the slight possibility, that, say, someone once, I don't know how, cheated the doctor a little, and a doctor issued a certificate that, in the opinion of others who were not officially appointed to do so, is not correct; while should have been put in section two, where there are certain “hereditary conditions,” the child may have been put in section five, where, according to the doctor's certificate, the future geniuses are, and then it could turn out that the child has become more intelligent than the person examining him! But that could only happen by “mistake.” The fact that something like that would be possible would not fool many people, would it!

This is just to give you an impulse to gain an insight into the direction in which this trend is heading, a trend that is still only theoretical in many cases today. Today it is only the fat drops on the soup, but these fat drops on the soup will become more and more powerful. More and more materialistic fat will be added, and then finally the whole plate will be full of this materialistic fat, and humanity will have to face the consequences. But this is precisely the point where people, through a world view, will have to overcome the great dangers that lie in the practical application of current theories. Once that which is in our spiritual science has found inner soul-life in a large number of souls, then one will not be able to persuade the person in whom the spiritual-scientific truths have found inner soul-life of all kinds of “hereditary burdens.” Rather, he will say: No matter how much you can prove about what my father, my mother, my grandfather, my grandmother and so on, I know that besides what I carry in my hereditary impulses, I still have that soul that has nothing to do with these hereditary impulses, because at the time when the bequeathing, the previous generation was there, this soul was in the spiritual world between death and the present birth. I also carry these forces within me, and one day I will see if I will not conquer the “hereditary burden”! — Certainly, as long as one believes in the theory of inheritance, and as long as spiritual-scientific truths do not become flesh and blood, one will not be able to conquer inheritance. One will only be able to conquer it when the spiritual-scientific concepts really come to life in the souls and become flesh and blood. But for that to happen, much else must happen.

Of course, it can be believed that spiritual truths will gradually gain more and more conviction for those who see through them, but many other things will have to be added. I therefore started today with an aperçu about art. Consider how far what is called truth today has departed from art and poetry since Greek times, how in the fifth post-Atlantic period a gulf arose between what people call truth and what they call art. But that has a lot to do with how the present generation, the present humanity, has related to art in general. And here it is really not without value if you take a look at how people today relate to art in general. There is an art in which — because it is of primary importance for the fifth post-Atlantic period and its aftermath — it is precisely not possible to make mistakes in world history, I repeat, it is precisely not possible to make mistakes; in which people today are also compelled to look at the artistic aspect: that is music. Only in music are people today inclined to recognize the artistic, because the nature of music forces them not to see music as a representation of external reality. For one can only fail to recognize the artistic in the very outermost reaches of the musical. If someone were to just listen here and there to see if music imitates the sound of waves or the whispering of the wind or something similar, then we would know that what imitates the sound of waves or the whispering of the wind or something similar is a secondary matter in music; that something completely different is at stake here, namely inner form, which in reality cannot be observed in any way externally on the physical plane. Thus music is protected by its inner nature from being drawn too strongly into the tendencies of the fifth post-Atlantic age.

The present age has less to offer poetry. There are things that lead from the artistic to the non-artistic, and in many poetic activities these things occur particularly. How many people today will still have a real feeling for the artistic in poetry, just as one must have a feeling for the artistic in music? Most people, when confronted with something, ask: is it true in relation to this or that model in reality? Yes, we have a whole art of naturalism that judges everything poetic only in terms of its conformity to external, physical reality, whereas in poetry it is irrelevant whether something conforms to external, physical reality. It is just as unimportant for a piece of writing whether a character is drawn truthfully in the external, physical sense as it is whether a musical performance imitates the sound of wind or waves. So that one can say that the present generation is less predisposed to poetry than to music. In truth, it does not depend on whether I describe something that is true about this or that reality in four stanzas, but rather on how the second stanza arises from the first, how the third arises from the first two, and so on; in a sonnet, it does not depend on expressing this or that, but rather on how the four, four, three, three lines intertwine; how do the four lines intertwine? What inner impulses live in them – similar to melodies or harmony, but transferred to the realm of the imagination, to the realm of sound? – There is actually very little feeling for that.

A woman, a very witty woman, once gave me a novella – it was a long time ago, about thirty years – and said that I should read it and give her my opinion. This novella was of such a nature – one was dealing with a very witty woman – that something was told, as one might tell an external event, so that I found myself obliged to say: the whole thing requires, above all, that you undertake a division that you, so to speak, carve out three novellistic stanzas, a first novellistic stanza - I now mean in a figurative sense -, a second, a third, and that an inner structure, an inner structure of an artistic nature, extends into it. - You should have seen the way the lady in question looked at me - to demand such a thing! What - she said - three stanzas should I do? she said, ironically, at my suggestion.

Then there is the next art, for which the present generation has even less aptitude, and that is painting. Painting, how it lives out of form and color, how it must see the artistic and does not have to look at it: how does what is depicted bear a physical resemblance to this or that external object? Of course, the artistic aspect can also lie in physical similarity, for example in portraiture or the like, but then something quite different is important than the likeness. What matters is that the artistic aspect comes through precisely in the way the work is treated. And there is terribly little of that in humanity at present. What people judge first in painting today can be compared to wanting to judge music by the similarity of a melody or something similar to something external in nature.

However, the descent from music to poetry is also noticed in another way, and it is also noticeable in the present in another way. Someone may consider themselves a musical genius, but they still have to study something. Today, however, poetic geniuses consider it quite dreadful if they are supposed to have studied something for the finer technical aspects. And there is almost a similar tendency with regard to painting or the like.

But when it comes to sculpture, people's understanding of the subject sinks even lower still in relation to the present day. When judging sculpture, people consider almost nothing else except what might be produced if a series of sounds were heard and one spent the whole night trying to determine which natural phenomenon it resembled. Most judgments passed on plastic art and sculpture are actually of this kind, and it is only through sculpture that we can see that an understanding of sculpture will arise when spiritual science can be sought in the human personality in a living way. Remember many of the things I have presented here – and had to present here on purpose – about the way of empathizing with the space above and below, right and left, front and back; remember all these discussions. Remember the arguments I had about the left and right sides of the human being, and consider how much can be developed in this way, this experiencing of the etheric body of the human being, which first shapes the physical forms, an experiencing that the Greeks had instinctively, that was lost in the fifth post-Atlantic period, and that must be resurrected. One can already say: the time must come when sculpture will be conceived in such a way that everything that today pushes people to their judgment is left out, and everything that people are only willing to consider in relation to music is included.

Not to mention architecture! For if people today were not forced to place their chairs somewhere in the room with the table, and to put a cover around it, and if they were not forced to somehow enter the rooms and look out into the open, then they would not find any forms today that somehow signify an architectural design. For what do architects do? They study Renaissance forms, classical forms. That is to say, they imitate, because you cannot put up mere cubic forms or polyhedral or similar boxes everywhere. That architecture will be able to give birth to forms again will depend entirely on people learning anew to feel how the Creative Power of the world pours into forms. For this had to be lost in the time of individualism. And so it is necessary to revive it; necessary that in addition to what is to bring life into the conceptions of the human soul, the artistic perception is also added, that the artistic contributes essentially. That is why it is good that a number of our dear friends have not only heard theoretical lectures on art within our spiritual-scientific endeavors, but have also actively participated in the creation of certain forms and other artistic endeavors, even if what is created here is only a beginning for something in the future.

I would like to say that the last refuge that the world-view people of the present day have chosen is what they call: reason taught by external experience. With this reason, taught by outer experience, people have now built the present-day worldview of materialism, and more and more the purely mechanical and biological, physical, chemical concepts are to become decisive for the worldview, and there is no inclination to go into the liveliness value of the concepts, into the way in which they can enliven the soul. I have expressly emphasized that the great advances in scientific research must be recognized by our spiritual science, that we should not expose and embarrass ourselves by constantly railing against scientific progress. One only rails against it as long as one does not know it. When one gets to know it, one gets an impressive impression. And we should really realize that we should not complain about science because we belong to spiritual science if we have no idea whatsoever of any kind of natural science. But let us turn again to what world view values there are in current science, or rather to the way in which current scientific concepts can become precisely the significant world view values. We live in difficult and oppressive times today. We see how death is spreading across wide areas in an endlessly oppressive manner. We see how suffering and pain are spreading, a picture that every soul should contemplate today. Especially in our time, it is so depressing when souls divert their gaze from the great world events and are so concerned with their own personal affairs. From this point of view, my dear friends, it has caused me, for example, such infinite pain in the past year that so much personal information has come to light in our ranks at a time when the great interests of humanity could so intensely approach our soul. But I don't want to talk about this and that at all, I just want to draw attention to it.

How do people of the present day face such overwhelming events of the times? There may be those who say: Does not the transience of the physical, especially in this time when we see thousands and thousands of deaths taking place all over the world, make us so aware that people must awaken within themselves all the ideas that can arise in them about the eternal powers of the human soul? Are not these events particularly suited to lead human thoughts to the eternal powers of the human soul? And so one could imagine that perhaps someone who was already very inclined to surrender completely to Ahriman, that is, to materialism, would be reminded by the force of the present impressions of the vanity of the transitory, of the withering away of the transitory, to turn his gaze to the eternal. That would be conceivable. But if we look at some of what comes to light in reality, if we take one of the most outstanding scientific visionaries of the present day, if we take Ernst Haeckel. What is the approximate content of Ernst Haeckel's “thoughts of eternity”? He says: “We see countless people passing away, an inexplicable fate befalling the physical life of man on earth. Don't we realize from this how worthless any thoughts about the eternity of the human soul are when we see that people can be cut down like that? Is this not proof that the scientific world view is right when it says: Nothing of meaning extends beyond the merely physical and corporeal? Is what we are experiencing now not proof that those who speak of an eternity of the human soul are wrong?

It cannot be said that the one who, from the present-day concepts, would be made aware of eternal forces in the human soul through the present-day events, would be more logical than the one who says: We see people dying after all, through what I can only call chance! How can one believe that there is really meaning in human development or that eternal values are there! From the present standpoint, it cannot be said that one is more or less logical than the other. You cannot consider one idea logical and the other illogical if you are seriously concerned with logic. For those who argue in this way are reminded of what lies in the present scientific achievements. One can truly admire these infinitely. One can say: just think what chemical science has achieved, and mechanical science! It has perhaps achieved wonderful things when it comes to bringing about this or that in human progress, but it has also used its wonderful achievements to create very ingenious instruments of murder. This science can be completely neutral. It can produce the most wonderful instruments for exploring the secrets of nature, and through the same achievements, the most horrible instruments of murder! And so it is with this science in general. It can prove from the harrowing events that human souls cannot be absorbed in transience, and that precisely these events prove – it can prove this just as well! – that the human soul is something eternal. These scientific concepts are completely neutral.

Something positive must come, the message, the tidings, the revelation must come from the spiritual worlds, and these spiritual worlds must work through their inner power! You know that what comes through these revelations will not contradict but will be in full harmony with the achievements of natural science. Therefore, those who believe that scientific concepts will ever develop into a satisfactory world view are stating something quite nonsensical. Spiritual research must be added to scientific concepts, and therein lies the way to escape from the great dangers of the present. Attention must be directed to the fact that the downward path is the one that is connected with the very greatest progress, and that the upward path is the one that must come from the revelation of spiritual life. We must be radical in this fact of world events alone and only. That is what matters. Only spiritual science will be able to speak again of deeper secrets.

Truly, my dear friends, it is not easy for the concept of karma to take root in the soul. This will only happen when a larger number of people are able to see the narrowness of such concepts as “inherited burden,” the invalidity and infertility of such concepts, and look at what lives in the soul. Then, when people come and see a child of whom the physical doctor says: 'He will live out such and such, but there is nothing to be done, because the father was like that, the mother was like that, the grandfather was like that, the grandmother was like that and so on, there is nothing to be done – when the physical doctor says that, then people must have a sense that this too can be true, that there is a soul in this that has prepared itself for something quite different from what the physical doctor believes according to heredity, for something quite different between its last death and the new birth, and that above all this must not be left fallow, but these forces must be developed at all costs. Spiritual knowledge must become the norm in the world, and people will be able to see that it is unscrupulous not to turn their attention to the spiritual and soul realm. They will have to realize that if they do not turn their attention to these spiritual qualities during the education, they will remain latent. For at a certain age, the physicality has already been expressed; the spirit can no longer penetrate it, and then it remains fallow for the incarnation in question, which should have been noticed.

This is where spiritual science takes on a practical significance. It is to be hoped that this practical significance will be recognized. These are the things that I wanted to bring before your soul today in connection with yesterday.

Tomorrow I would like to briefly return to the spiritual side of the early days of Christianity and its lasting impact. This will lead to some deeper insights into the public lectures of the last few days. Today I would like to give a kind of philosophical introduction to this, to familiarize you with some history, because it is good if we, within the spiritual science movement, also know something of how people strive in the rest of the world to get to the bottom of the world's mysteries, how they think and feel about these mysteries in the world.

If you look at the history of philosophy from the beginning to the present day, you will basically only find certain philosophical currents discussed, philosophical currents that are close to most contemporary philosophers. However, one would be quite wrong to see everything that exists in the present in terms of such more philosophical research paths in what is usually found. For example, most of you are unaware that during the 19th century, particularly in the second half of the 19th century and especially towards the end of the 19th century, there was a lively philosophical life within the Catholic Church that continues to this day. that within the Catholic Church, a very peculiar philosophical direction, differing from the other philosophy of the world, was cultivated by the learned priesthood and is cultivated by many, so that in this field one has a rich literature, at least as rich a literature as on other directions of philosophical activity. And this literature is called the literature of Neuscholastik.

A curious circumstance has led to the fact that the school, which flourished in the middle of the Middle Ages, which basically began with Scotus Erigena and then continued through Thomas Aquinas to the times of Duns Scotus, reappeared in the 19th century, and indeed out of a very specific need for knowledge, albeit one colored by religious belief. Particularly from the second third of the 19th century onwards, we see this direction of neo-scholasticism emerging in Catholic circles. In all Central and Western European languages, books upon books are being written in an attempt to understand anew what was lived in scholasticism. And if one tries to explore the inner reason why scholasticism is reviving, one must actually open up a broad view. And this is what we want to point out today.

In the lectures I have given in the last few days, I have repeatedly emphasized that one way to spiritual-scientific knowledge is through a very special treatment of thinking, of concepts, of logic; that through the influence of the exercises that lead to this development of thinking, the human being no longer thinks in his physical body, but in his ether body. Thus he not only thinks dead conceptual logic, but he lives in the activity of thinking, that is, he lives and moves in his ether body, as we can express it technically. It is a living into the etheric body when logic itself comes to life, when — as I have put it in popular terms — the statue, through which one can visualize the logic at work in ordinary life, comes to life, when the human being becomes alive in his ether body, that is, the concepts are no longer dead concepts, but those living concepts begin, of which I have said for years that the concept gains life, as if one were with one's soul in a living being. For many centuries, humanity has basically known nothing of this liveliness as the truth of concepts and ideas in external philosophy. I have tried to point out this fact in the first chapter of my “Riddles of Philosophy” that was added to the new edition.

Even in the last philosophical periods of Greek civilization, humanity actually no longer knew anything philosophically about the possible liveliness of concepts and ideas. Let us keep that in mind. Initially, the Greeks — you can read about this in my “Riddles of Philosophy” — had concepts and ideas in the same way that people today have sensory perceptions, a color, a sound or a smell. The great Plato, up to Aristotle, and even more so the older philosophers, did not believe that they had formed the concept, the thought, internally, but that they received it from things, just as one receives red or blue, that is, the sensory perceptions.

Then came the time - and I have described how this continues in cycles - when one no longer felt inwardly that the things had given one the concept, but one only felt that the concept arose in the soul. And now one did not know what to do with the concept, with the inner idea, which the Greek had still believed he received from things. Hence arose those scholastic problems, those scholastic puzzles: What does the concept mean at all in relation to things? — The Greek could not ask it that way, because he had the consciousness that things give him the concepts, so the concepts belong to things as colors belong to things. — That ceased when the Middle Ages came. Then one had to ask: What kind of relationship does something that arises in our mind have to things? And besides: the things out there are many and varied and individual, but the concepts are general, a unity. We go through the world and encounter many horses; we form the unified concept of horse out of these many horses. Every horse coincides with the concept of horse.

Today, many people, who are even less familiar with the concept than the medieval philosophers, who saw it as a sharp problem, say: Well, the concept is just not in the things themselves.

I have repeatedly mentioned a comparison that my friend, the late Vincenz Knauer, a great connoisseur of medieval philosophy, often used for those people who say: Out there is only the material of the animal, the soul makes the concept. Old Knauer would always say: People claim: The lamb is outside, but what is really there is only matter. The wolf is outside, but what is really there is only matter. The soul creates the concept of the lamb, and the soul creates the concept of the wolf. And old Knauer said: If only matter were really present, and you locked up a wolf that ate nothing but lambs, then when it had discarded its old matter it would finally be only lamb, because it would have only lamb matter in itself. But one would notice with amazement that it would still have remained the wolf, that something else must therefore be present in addition to matter.

For medieval scholasticism, this presented a significant problem, a significant enigma. The scholastics said to themselves: the concepts are the universals because they encompass many individual things. And they could not say, as today's man likes to say, that these universals are only something that has arisen in the mind of man, that has nothing to do with things. These medieval philosophers distinguished three types of universals. First, they said, universals are ante rem, before the thing, before what you see out there, so the universal “horse” is thought of before all possible sensual horses, as a thought in the deity. So said medieval scholasticism.

Then there are universals in re, in things, and specifically as essence in things, precisely what matters. The universal “wolf” is what matters, and the universal “lamb” is what matters. They are what ensures that the wolf does not become a lamb, even if it eats nothing but lambs.

And then there is a third form in which the universals exist, that is: post rem, after the things as they are in our minds, when we have considered the world and subtracted them from the things. The medieval scholastics attached great importance to this distinction, and it was this distinction that protected them from that skepticism, from that dissection, which cannot get to the essence of things, for the reason that they consider the concepts and ideas that man in his soul gains from things to be only a product of the soul and do not imagine anything about them that could have any significance for things themselves.

The particular form of this skepticism can be found in one form with Hume and in another form with Cart. There, concepts and ideas are only that which the human mind forms as ideas. Through concepts and ideas, man can no longer approach things.

For theologians who want to be philosophers at the same time, who thus want to penetrate theology philosophically, a very special difficulty has arisen and will always arise. For the theologian is dependent not only on seeing the things in the world, but also on thinking them in a certain relationship to the divine essence, and he gets into difficulties when he and which form the content of the only ideal knowledge – if one does not ascend to spiritual science – cannot himself bring these into any relationship with the Godhead, that is, think as universals ante rem, as universal concepts before the things.

Now there is something very significant connected with what I have said. There will always be people who cannot see anything in the concept that has to do with things, who only see the material in things outside, and on the other hand, there are those who can see something real in the concepts that has to do with the things themselves, that is, what is in the things and what the human mind draws out of the things, what the human mind makes out of universals in re into universals post rem.

Those who recognize that the concepts have a reality outside the human mind were called realists in the Middle Ages and later, especially in Catholic philosophy. And the view that the concepts and ideas have a real significance in the world is called realism. The other view, which assumes that concepts and ideas are fabricated only in the human mind, as it were, as words, is called nominalism, and its representatives are called nominalists.

You will easily see that the nominalists can actually see the real only in the manifold, in the multitude. Only the realists can see something real in the comprehensive, in the universal. And here we come to the point where a particular difficulty arose for the philosophizing theologians. These Catholic theologians had to defend the dogma of the Trinity, of Father, Son and Holy Ghost, the three persons in the Godhead. After the development of ecclesiastical theology, they could not help saying: the three persons are individual, complete entities, but at the same time they are supposed to be one unity! If they had been nominalists, the divinity would always have fallen apart into three persons for them. Only the realists could still think of the three persons under one universal. But for that, the universal concept had to have a reality; for that, one had to be a realist. Therefore, the realists got along better with the Trinity than the nominalists, who had great difficulties and who, in the end, when scholasticism was already coming to an end and had degenerated into skepticism, could only hide behind the fact that they said: You cannot understand how the three persons are to be one divinity; but that is precisely why you have to believe it, you have to give up understanding; something like that can only be revealed. The human mind can only lead to nominalism, it cannot lead to any kind of realism. And basically it is the Hume-Kantian doctrine that has become pure nominalism by way of phenomenalism.

The central dogma of the Trinity, of the three divine persons, thus depended on realism or nominalism, on one or the other conception of the essence of universals. You will therefore understand that when Kant's philosophy increasingly became the philosophy of Protestant circles in Europe, a reaction took hold in Catholic circles. And this reaction consisted in saying to oneself on this ground that one must now again take a close look at the old scholasticism, one must fathom what scholasticism actually meant. In short, because they could not arrive at a new way of understanding the spiritual world, they tried to reconstruct scholasticism. And a rich literature arose that set itself the sole task of making scholasticism accessible to people again.

Of course, this literature was only read by Catholic theologians, but on a large scale. And for those who are interested in everything that is going on in the intellectual culture of humanity, it is by no means useless to take a brief look at the extensive literature that has come to light. It is useful to take a look at this neoscholastic literature if only because it allows us to see how black and white can coexist in the world – please note that the word has no negative connotation here! The whole way of thinking, the whole way of looking at the world, is different in the progressive current of philosophy, which follows Kant, Fichte, Hegel, or earlier Cartesius, Malebranche, Hume, up to Mill and Spencer. It is a completely different kind of intellectual research, a completely different way of thinking about the world, than that which emerged, for example, in Gratry and the numerous neoscholastics who wrote everywhere, in France, Spain, Italy, Belgium, England, and Germany; for there is a wealth of neoscholastic literature in all countries. And all the orders of the Catholic priesthood have taken part in the discussions. The study of scholasticism became particularly lively from 1879 onwards, when Pope Leo XIII's encyclical “Aeterni patris” was published. In this encyclical, Catholic theologians were made to study Thomas Aquinas as a matter of duty. Since that time, a rich literature has emerged in the tradition of Thomism, and the philosophy of Thomas Aquinas has been thoroughly studied and interpreted. However, the whole movement had already begun earlier, so that today libraries can be filled with the many brilliant works that have emerged from this renewal of Thomism.

You can educate yourself, for example, from a book like “The Origin of Human Reason” or from many French books or, if you prefer, from numerous works by Italian Jesuits and Dominicans, with which this philosophy has been driven again. Much ingenuity has been applied to the study of scholasticism in all countries – an ingenuity that people, even those who study philosophy today, usually have no idea of, because they do not have the necessary interest to pay attention to all sides of human endeavor. The need to take a stand against Kantianism arose from this side, which, by becoming pure nominalism, especially in the second half of the 19th century, removed the ground from under Catholic theology.

I am now speaking purely historically, not to evaluate anything, not even to refute anything, or to agree with anything, but purely historically. And then one can see that basically, to this day, people are still endeavoring to understand what the concept and the thinking are actually about. In the modern age, people can no longer achieve anything with the concept in its old sense. It must be revitalized if we are to make progress. Long-term attempts must be made to understand, theoretically, with the mere concept of the image, what significance thinking has for divinity.

Others have endeavored in other ways. For example, a very significant current has emerged that is even very close to Catholicism and has been pursued by priests within Catholicism, but it has not found the favor of Catholic authority to the extent that scholasticism did. In the encyclical “Aeterni patris”, Catholic theologians were even dutifully encouraged to renew the philosophy of Thomas Aquinas, to resurrect it. Another direction has not received as much favor from the Catholic authorities: that is the direction of Rosmini-Serbati and Gioberti. Rosmini, who was born in Rovereto near Trento and died in nearby Stresa in 1855, expressed his aspirations particularly in works that were not actually published until after his death. And it is interesting to see how Rosmini wanted to work his way up by examining the real value of the concept. Rosmini came to understand that man has the concept present in his inner experience. A person who is only a nominalist stops at the fact that he experiences the concept internally and passes over the question of where the concept is present in reality. Rosmini, however, was ingenious enough to know that even if something reveals itself within the soul, this does not mean that it has reality only within the soul. And so he knew, in particular, by starting from the concept of being, that the soul, by experiencing the concepts, at the same time experiences the inner essence of things as they live in the concepts. And so Rosmini's philosophy consisted in seeking inner experiences, which for him were experiences of concepts, but in doing so he did not arrive at the liveliness of the concepts, only at the diversity of the concepts. And now he sought to specify how the concept lives simultaneously in the soul and in things. This is very clearly expressed in the work by Rosmini that was left behind and is entitled “Teosofia”. Within Catholicism, others also held a similar point of view, but Rosmini is one of the most ingenious.

Now, however, Catholic theology finds such a direction as Rosminian somewhat inconvenient and uncomfortable, because it is very difficult for this side to reconcile the concept of revelation with this theory of concepts. For the concept of revelation amounts to the fact that the highest truths must be revealed. They cannot be experienced inwardly in the soul, but must be revealed outwardly in the course of human history. Man can only approach reality with his concepts to a certain degree, and the sphere of revelations rises above this sphere of concepts. From this point of view, the scholastics had to stand. This is also compatible with what Catholicism still regards as its core today, better than the Rosminian experienced concepts. Because when you have experienced concepts, it is actually God who lives in you. And basically, Catholic theology is horrified when people claim that God lives in man. That is why Leo XIII declared Rosmini's philosophy heretical in the 1880s by a decree of his own and forbade Catholic theologians to study and teach Rosmini's philosophy unless they had permission from their superiors. For in this way, strict measures are taken within the operations of Catholic theologians. I do not know whether this is always the case without exception. In the publications of Catholic theologians of all camps, one will in any case always find the seal of the superior episcopal authority. This then means that Catholic theologians are allowed to study such a work. There are certain exceptions for those who are university teachers, but things are handled very strictly, at least in theory.

In this way, one also sees the attempt to work one's way into an understanding of the relationship between thinking and the world.

I would like to make an interjection here that is of a completely different nature. Such interjections are sometimes necessary. Many of our friends believe that they are doing our movement a great favor when they explain to Catholic theologians, for example, that we are not at all anti-Christian and that we are in fact seeking an honest concept of Christ. And in their good faith, our friends go so far as to tell this or that Catholic theologian about the way we characterize Christianity. For our friends then believe, in their – forgive me – naivety, that they can make these theologians see that we are good Christians. But they can never admit that as Catholic theologians! My dear friends, we will be much more agreeable to them if we do not seek the Christ, if we do not care about the Christ! For it is not a matter for them – this must always be borne in mind – that someone is seeking this or that concept of Christ, but for them it is a matter of the supremacy of the Church. And precisely if one had an equally good or better concept of Christ outside the Church, then one would be fought against most of all. Thus, those of our friends who are most gullible do us the greatest harm, who go to Catholic theologians and try to convince them that we are not anti-Christian. For they will say: It is even worse if a concept of Christ could take root outside the church. One must judge the things of life according to one's circumstances and not according to one's naive opinion. We will be fought against particularly sharply if the theologians should make the discovery that we understand something of the inner existence of Christianity that could make a convincing impression on a larger circle of humanity.

But it can be seen that it had become necessary to work one's way into an understanding of the concept and its relationship to reality. And here it must be said: what is contained in the writings of Rosminis is among the most brilliant things that have been accomplished in this direction in modern times. He has worked through this for all areas, and it could be of very special value if one studied Rosmini's concepts of beauty, his aesthetic concepts. Rosmini's theory of beauty, his aesthetics, is something particularly valuable that one should engage with in order to see how a modern mind works its way up to standing at the gateway to spiritual science and just not being able to enter into spiritual science. This can be studied to such an outstanding degree in Rosmini.

Thus we find that there are really spiritual currents that want to work towards an understanding of the concept, but do not come to realize that we are now living in a time when the concept must become alive if one wants to enter into reality.

So the concept has gone through a certain history. I have dealt with this history in part in my book “The Riddles of Philosophy” in that first chapter of which I spoke. But here I would like to point out something further. We can say, then, that the concept continues to develop. There was a time when the concept was a perceived concept, as color or sound was perceived. This was the case with the Greeks. Plato is just the last one to speak so realistically about the concepts that one can see how something of the understanding for such a grasp of the concepts resonates in him. With Aristotle it is already different. Then comes the Middle Ages, where one has the concept purely rationally, and where one seeks how it relates to things as a universal, and where one reaches for bridges and comes to the structure: ante rem, in re, post rem – before, in, after things.

Then comes the time when the concept is fully understood in a nominalistic way. This extends into our time. But the reaction is asserting itself, the side currents that seek the concept as an inner experience, as with Rosmini. From here (see diagram: Rosmini) one would come to the life or experience of the concept. So the concept would be chained, so to speak, to the physical body in this time (see diagram: before Plato to the Middle Ages), and now pass over to the etheric body. The concept would lead to the clairvoyant experience of the concept. But then one would have to say that the entire earlier perceived concept and the nominalistic and rational concept have developed out of an atavistic clairvoyance of the concept, and that now the way in which the concept is to be experienced is a conscious one, whereas in earlier times it was more subconscious. And indeed, if you go from Plato, from the Greek philosophers, who had the concept as a perceived one, to the echoes of Zarathustrianism, you have this atavistically grasped – or perhaps one does not need to say “atavistic” because this expression is only valid today – so dream-like, clairvoyantly experienced concept.

Thus the Near Eastern philosophies presented the concept as something that they experienced pictorially. Persian philosophy sees in the “horse in general” a being in general that is specified and differentiated from the individual horse, still something living. The Persians called this “Feruer”. This is abstracted and becomes the Platonic idea. The Persians' Feruer becomes the Platonic idea.

Abstraction is gaining more and more ground because thinking is only experienced in the physical body. We must return to the consciously experienced concept. In this field you see a wonderful cycle taking place from the old clairvoyance of the concept through what the concept had to become in the age of physical experience: the merely rational concept, the merely conceptualized concept, the merely logical concept.

I have often emphasized that logic only came into being through Aristotle, when one had the concept only as a concept. Before that, for the experienced concept, one did not need logic. And now logic comes to life, the statue of logic comes to life.

This example of the concept shows once again what can be seen in general and on a large scale. We also have to work our way into the whole course of human development in the individual, because then we understand more and more clearly the meaning underlying the spiritual current to which we belong. And we really do become more and more objective through these things, but that is also necessary. Where would we end up if objectivity were not understood at all and our dear friends were to drag everything more and more into the personal sphere! Our task must be to work objectively, and the purely personal must recede more and more.

Yesterday we tried to place ourselves in the position of the developing process of conceptualization and idealization, of the development of concepts about the world and of ideas, and we saw that a certain development can be observed here as well: that, so to speak, from a kind of clairvoyant experience of the concepts, what the Platonic ideas were arises, and that gradually developed that abstract way of thinking which still extends into our own day; but that time is pressing, so that, as it were in a conscious way, living life in concepts is to be achieved again, in order to enter into living spirituality in general, so that what was left behind as dream-like clairvoyance in concepts may be achieved again in a conscious way.

Now we have to look more closely at how, in a very different way, all the highest matters of world existence can be grasped in a time when there was still something of the resonance of the old, clairvoyantly grasped concepts, and how quite differently the highest matters of humanity had to be grasped when conceptual thinking had already become intellectual-rational and abstract. For the questions we spoke of again yesterday, which arose so significantly in medieval scholasticism, these questions could actually only develop naturally in an age in which one was uncertain about the relationship between the world of concepts and the true world of reality. In a time that had preceded Greek philosophy, something like what we have considered the doctrine of universals in re, post rem, ante rem could not have been conceived at all, because the vividly possessed concept leads into reality. One knows that one stands in reality with it, and then one cannot raise the questions that were discussed yesterday. They do not arise at all as riddle questions.

Now, in the early days of Christian development, there was still something of an echo of the old clairvoyant conceptual world, and one can say: when the Mystery of Golgotha went through the development of European and Near Eastern humanity , there were still many people who were really able to absorb the things that relate to the Mystery of Golgotha in echoes of clairvoyantly grasped concepts, which can actually only be understood spiritually. Only in this way can we understand that much of what was developed in the first centuries of Christianity to grasp the Mystery of Golgotha must have been incomprehensible in later times. When the older Christian teachers still used the echoes of the old clairvoyant concepts to grasp the Mystery of Golgotha, then, of course, these clairvoyant concepts remained incomprehensible to the later centuries in their actual essence. Basically, what is called gnosis is usually nothing more than the echo of old clairvoyant concepts. They tried to understand the Mystery of Golgotha with old clairvoyant concepts, and clairvoyant concepts were no longer understood later, only abstract concepts. Therefore, what Gnosis actually wanted was misunderstood. However, it would be very one-sided to simply say: There was a Gnosis that still had old clairvoyant concepts that went back to the 1st, 2nd, and 3rd centuries after the Mystery of Golgotha, and then came the unwise people who were unable to understand the Gnostics. It would be very one-sided to think in such a way. To work in a certain perfect sense with clairvoyant concepts belongs to a much older time than the time in which the Mystery of Golgotha occurred, to a much older time. And these clairvoyantly grasped concepts were already infected with Lucifer, that is to say, the old clairvoyant-conceptual grasping was already permeated with Lucifer, and this Luciferic permeation of the old clairvoyant conceptual system is Gnosticism. Therefore, a kind of reaction against Gnosticism had to arise, because Gnosticism was the dying old clairvoyant conceptual world, the old clairvoyant conceptual world already infected by Lucifer. This must also be borne in mind.

Now I will start with a man who, in the first centuries of Christianity, tried to stem the currents that came from Gnosticism, which had become Luciferian, and wanted to understand the Mystery of Golgotha from this point of view. That is Tertullian. He came from North Africa, was well-versed in the wisdom of the pagans. Towards the end of the second century, after the Mystery of Golgotha, he converted to Christianity and became one of the most learned theologians of his time. It is particularly interesting to take a closer look at him, because, on the one hand, he still had some inner understanding of the old clairvoyant conceptual world from his study of ancient pagan wisdom, and, on the other hand, because, as his conversion story shows, he had the full Christian impulse within him and wanted to unite both in such a way that Christianity could fully exist. To do this, he had to suppress what he perceived as the Gnosticism with a touch of Luciferism in Basilides, Marcion and others. And now certain questions arose for him. These questions arose for Tertullian for a very specific reason. You see, when we begin with spiritual science today, we very often speak of the structure of human nature, of the way in which man first has his dense physical body, which the eyes can see and the hands can grasp; then how there is an etheric body, how there is an astral body, a sentient soul and so on. That is to say, we seek above all to recognize the constitution of human nature. But if you follow the historical development of spiritual life in the centuries since the Mystery of Golgotha, you will find nowhere that the human constitution has been observed in such a way as we do today. This was lost and had already been lost when the Mystery of Golgotha occurred. Those who were touched by the impulse of the Mystery of Golgotha no longer knew anything about this structure of the human being. But this presented a very definite difficulty for them. In order to recognize this difficulty, my dear friends, try to connect with your own heart, with your own soul, in order to ask yourself a question. You know that we have tried in many different ways to make clear to you the way in which the Christ, through Jesus, has intervened in the evolution of the earth. But try to understand how the Christ has penetrated the members in Jesus, if you knew nothing of the whole constitution, of the essence of man! Only this made it possible to understand how the Christ, as a kind of cosmic ego, permeates the bodies, so that you first knew something about these bodies. For those who in the future will seek an understanding of the Christ, knowledge of the structure of the human being must be the essential preparation.

In ancient times, when there were still dream-like, clairvoyant concepts, something was known about the structure of the human being; and something had been handed down to the Gnostics, even if it was distorted. Therefore, these Gnostics had tried to penetrate the coming of the Christ into Jesus of Nazareth with the last remnants of the concepts of the human constitution. But the others, to whom Christianity was now to come, and who were taught by their church teachers, knew nothing of this structure of the human being, nor did their church teachers. And so the big, extensive question arose: What is the actual situation regarding the interaction of the Christ nature and the Jesus nature? How is it possible that this Christ, as a divine being, takes hold in Jesus, as a human being? And it is this question that occupies people like Tertullian. Because they lack the prerequisite for understanding the matter, the problem arises for them again posthumously, as it were — but in the case of Christ Jesus it makes them wonder: how are the spiritual, physical and soul actually connected? They did not know how they are connected in people in general, but they had to find out something about how they were connected in the case of Christ Jesus. Because the Gnosticism of that time had a Luciferian bent, it naturally did not arrive at the right answer either. If you recall certain lectures that I have given here recently, you will find that I said that people, on the one hand, come to materialism and, on the other hand, to a one-sided spiritualism. One-sided materialism is Ahrimanic, one-sided spiritualism has a Luciferic touch. The materialists do not come to the spirit, and the Luciferic spiritists do not come to matter.

This was the case with the Gnostics: they did not come to physical existence, to material existence. And if you now look at a person like Marcion, you see: for him there is a clear, a more or less clear concept of Christ, but he is absolutely unable to grasp how this Christ was contained in Jesus. Therefore, the whole process became etherealized for him. He managed to grasp the Christ as a spirit, as an ethereal being that seemingly took on a body. But he could not grasp the correct way in which the Christ was in Jesus. Marcion came to say, in the end, that Christ did indeed descend to earth, but that everything that Jesus experienced was only seemingly experienced; the physical events are only seemingly experienced; the Christ did not actually participate, but was only there like an ethereal entity, which, however, remained quite separate. That is why Tertullian had to turn against Marcion and against the others who thought similarly, Basilides for example. And for him the great riddle arose: How was the divine nature of Christ connected with the human nature of Jesus? What exactly was the God-man? What was the Son of God? What was the Son of Man? — Above all, he sought to clarify these concepts. And so he first formed a concept that was very important and is still important today, which one must understand if one wants to see how manifold the possibilities of error are for man.

Tertullian developed a certain way of thinking. He had to break out of the old, clairvoyant way of thinking and come to a clear understanding of concepts and their relationship to realities, including higher, spiritual realities. I would like to insert an episode here that will help you to see not what Tertullian became aware of, but what dominated his thinking. I will insert a purely intellectual episode, but I ask you to take it very much to heart. I do the following. I write the number 1 and then its double 2, 2 - 4, 3 - 6, etc. And now imagine: I do not stop at all, I keep writing, that is, I write to infinity. How many such numbers would I have written then? Infinitely many, aren't they! But how many have I written here? Have I written a number on the right for every number on the left? Without a doubt, I have written exactly as many numbers on the right as I have written on the left, and if I continue into infinity, there would always be a number on the right for every number on the left. But now imagine: every number on the right is also on the left. But that means nothing other than: I have as many numbers on the right as I have on the left, but at the same time I have only half as many numbers on the right as on the left. Because it is quite obvious that there must always be one in between two numbers that are double, I must have only half as many numbers on the right as on the left. One is always left out, that is obvious, so I can only have half as many on the right as on the left. That is obvious. But consider that one is always missing, that 1, 3, 5, 7 and so on are missing, so half the numbers are missing on the right! So I only have half as many on the right as on the left. Nevertheless, I have exactly the same number of numbers as on the left. That is to say: as soon as I enter infinity, half is equal to the whole. That is quite clear: as soon as I enter infinity, half is equal to the whole – you cannot escape it. As soon as you enter infinity with your concepts from the finite, something like that comes out by itself, that half is equal to the whole. You can write all the numbers on the left and all the square numbers on the right: 1 - 1, 2 - 4, 3 - 9, 4 - 16, 5 - 25. Certainly there is a square number for every number, but as true as many numbers are missing here, it can only be a part. Think about it: after all, it is always only the square numbers.

You can visualize the same thing in another way: I draw two parallel lines here – I have shown this before. How large is the space between these two parallel lines? Infinitely, of course! In mathematics, as you know, this is indicated by this sign: 00. But if I now draw a perpendicular to it, and a parallel at exactly the same distance, then the current space is exactly twice as large as the previous one, but still infinite. That is, the new infinity is twice the previous infinity. You can see this very clearly here: you can see here, by the simplest means of thought, that thinking is only valid in the finite. It is unfounded and without result as soon as it goes beyond the finite. It cannot begin with the laws that it has within itself when it goes out of the finite into the infinite. But you must think of this infinity not only in terms of the very large or the very small, but also within the world of qualities.

This is a triangle, this is a square, this is a pentagon (see drawing), I could make a hexagon, heptagon, octagon and so on, and if I keep going, it will become more and more similar to a circle. If I then draw a circle, how many corners does it have? It has an infinite number of corners. But if I draw a circle that is twice as large, it also has an infinite number of corners, but twice as many corners! So even in the finite, the concepts of infinity are everywhere, so that our thinking can fail everywhere, even where it can encounter the finite, because of infinity, because of the intense infinity. This means that thinking must always realize that it is at a loss and without support when it wants to go out of the finite sphere, which is given to it first, into the infinite.

We must draw a practical conclusion from this. We must really draw the practical conclusion that we must not simply think in this way, that we can go terribly wrong if we think in this way. And among the many negative achievements that can be attributed to Kant, the positive one is that he once gave people a good rap on the knuckles with regard to this nonsense: thinking in this way, going at everything. If you think about it, you can prove that space must have a boundary somewhere, that the world is finite; but equally that it is infinite, because thought becomes unfounded as soon as you go beyond a certain sphere. And so Kant put together the so-called antinomies: how one can prove one thing just as well as the opposite, because thinking is unstable, has only a relative value. One can think quite correctly with regard to one point; but if one is not able to extend it to the other, which is perhaps next to it, one goes wrong if one simply thinks or even just observes at random. In this area, one can really see how little people are aware that one cannot just lash out, neither with thinking nor with observing and with some taking in of what is out there.

Apparently, I am now linking something very metaphysical and epistemological with something very mundane. But it is exactly the same puzzle; it's just a shame that we don't have the time to discuss epistemologically how it is the same puzzle. Mr. Bauer drew my attention to something very beautiful in this direction a few days ago. You know that Pastor R., in his lecture in which he killed off our spiritual science, pointed out that if someone were to go up to our building after it, they would be reminded of old Matthias Claudius by all the incomprehensible people depicted there. And Pastor R. wanted to say that the good old Claudius would have to stand there and say: “Up there, these anthroposophists rule and want to recognize that which can never be recognized!” It is simply not recognizable to people. — And then he quoted Matthias Claudius:

We proud men of the earth
Are vain and poor sinners
And know not much at all;
We spin airy-fairy
And seek many arts
And get further from the goal.

So there we are, because old Matthias Claudius tells us that all people are poor sinners and should not turn their gaze to the incomprehensible and inscrutable. Well, and then good old Matthias Claudius also says, in a nutshell, that Pastor R. is such an intelligent person that he knows that people are poor sinners and know nothing of that which cannot be seen with the outer eye. Mr. Bauer, who was not content with simply listening to these words from Pastor R., opened Matthias Claudius and read the “Evening Song” by Matthias Claudius, which goes like this:

The moon has risen
The golden stars are shining
Bright and clear in the sky;
The forest stands black and silent,
And from the meadows rises
A wonderful white mist.

How still the world is, And in the dawn's embrace, So cozy and so mild! As a quiet chamber,Where you the day's misery Sleepily and forgetfully shall.

Do you see the moon standing there? —
It is only half visible,
And yet it is round and beautiful!
Some things are probably like that,
Which we confidently laugh at,
Because our eyes do not see them.

We proud human children
are vain poor sinners
And know not much at all;
We spin airy-fairy
and seek many arts
And get further from the goal.

And so, poor sinner, Pastor R. is the one who is getting further and further away from the goal! He has simply forgotten that the fourth verse is connected to the third!

As you can see, it is important to try to be comprehensive in your thinking. Of course, if the fourth verse refers to Pastor R. – if Pastor R. identifies with all humble human beings – then the exact opposite can be concluded than if the third verse is added. This latter, trivial example is not completely unrelated to the more metaphysical-theoretical example I have given. It is necessary for people to realize that if they look at something and then think about what they have seen, they may come to the exact opposite of what is really true. And that is what particularly comes to the fore when the transition is to be made from the finite to the infinite or from the material to the spiritual or the like.

Now, someone like Marcion, from his Lucifer-infected gnosis, said: A god cannot undergo the process of becoming human and so forth that takes place here on earth, because a god must be subject to different laws that belong to the spiritual world. He did not find the connection between the spiritual and the material, the sensual. Now there was a debate about this, which no longer existed – Marcion is only externally, physically, recognizable from his opponents, for example from Tertullian – that the whole external physical story of Jesus of Nazareth would not be appropriate for the divine world order; how God could be on earth, that could only be appearance, that could all be without meaning. The Christ would have to be understood purely spiritually. Tertullian said: “You are right, Marcion” — this is now in Tertullian's writings — “you are right when you make your concepts as you make them; these are quite understandable, transparent concepts, but then you must also apply them only to the finite, to the things that happen in nature; you must not apply them to the divine. For the divine, one must have other concepts. And what is the rule, the law, for the workings of the divine, may appear absurd to the finite mind.

Tertullian was thus confronted, not consciously, I will not say, but intuitively and unconsciously, with the great riddle of how far thinking, which is adapted to nature, to natural phenomena, applies. And he countered Marcion: If one applies only that thinking which appears plausible to man, then one can assert what Marcion says. But with the Mystery of Golgotha, something has entered into world evolution to which this thinking is not applicable, for which one needs other concepts. — Hence he formed the word: These higher concepts, which refer to the divine, compel us to believe what is absurd for the finite. In order not to do injustice to Tertullian, one must not just quote the sentence: “I believe what is absurd, what cannot be proved” – but one must quote this sentence in the context in which it appears and which I wanted to make somewhat understandable. That was the main problem that now occupied Tertullian: How is the divine nature of Christ connected with the human nature of Jesus? And here he was clear about one thing: human concepts are not suitable for grasping what happened with the mystery of Golgotha. Human concepts always lead to the inability to connect the spiritual that one has grasped from the Christ with what one must grasp as earthly history in relation to Jesus. But, as I said, Tertullian lacked the possibility of grasping the problem from the constitution of man, as we are trying to understand it again today. As a result, he initially only managed, for the first time, to find, I would say, the surrogate for the concept that we develop when we want to clarify something in a particular place in our spiritual scientific knowledge.

Do you remember a place in our spiritual knowledge that you can find, for example, in my 'Theosophy'? There you will see: first there is the physical body, etheric body, astral body, then: sentient soul, mind or feeling soul, consciousness soul, and finally the individual connections with the spirit self. There are various discussions about how the spirit self works its way into the consciousness soul. But this is exactly the point to consider if you want to look into the abiding of Christ in the man Jesus, if you want to understand this. It is a prerequisite to know how the spirit self enters the consciousness soul in general humanity; it is a prerequisite to understand how the nature of Christ, as a special cosmic spirit self, entered the consciousness soul nature of Jesus of Nazareth. Tertullian only found a substitute for this, and what he formulated as a concept can be understood as saying today: According to Tertullian, there is no mixing between the Christ, corresponding to the spirit self, and the Jesus, corresponding to the consciousness soul and all the lower aspects of being that belong to it. And humanity will only get to know such a connection when the spirit self is properly present. Now we live in the age of the consciousness soul. Each person will have a much looser connection when the spirit self is regularly developed in the sixth post-Atlantic period. Then people will also better understand how differently, for example, the Christ nature was bound to the Jesus nature than, let us say, the consciousness soul was bound to the mind soul. The consciousness soul is, of course, always mixed with the mind soul. But the spirit soul is connected to the consciousness soul, not mixed with it. And this is the concept that Tertullian really developed. He says: Christ is not mixed with Jesus, but connected. The one God-man, Christ Jesus, presented Himself to him in order to illustrate to him once again in the age in which this old conceptual clairvoyance was no longer present how the divine and the physical soul were connected in human nature. The Christ appears before Tertullian as the representative of all humanity. Through the Christ, he studied the constitution of man in order to understand Christ Jesus. The Christ became the center of his entire thinking, which could no longer be applied to the one human nature. And because Tertullian had realized that Christ is not mixed with Jesus, but connected - he could not say as we would say: like the spirit self with the consciousness soul - but he said: not mixed, but connected - through this it emerged for him, that he said: everything that Christ has connected with, also comes from the spirit of the world; that is the father principle in the world. For Tertullian, the Father principle became that which, so to speak, belonged to the earthly manifestation of Jesus. There lies the father principle, the creative principle in nature, that which brings forth everything in nature. The Christ principle united with this, the son principle. Thus it became for Tertullian, and through the father and the son, through the purification of the external, the natural, through the Christ, the spirit arises again, which he calls the Holy Spirit.

Thus, in the time of the Mystery of Golgotha, that which stands as the Christ Jesus, as Jesus emerging from the Father-Principle, as everything in the world emerges from the Father-Principle. Thus, this Christ Jesus, by virtue of the fact that he carried the Christ within him, was the Son emerging from the Father-Principle, who had simply come later, the Bringer of the Spirit — the Spirit, which then in turn comes from him. Thus Tertullian sought to find the way out from the individual human being to the cosmos: to the principles of Father, Son and Holy Spirit.

Jesus, Father
Christ, Son
Holy Spirit

Now the great difficulty arose for him in making it understandable how three could be one and one three. In ancient times, when there were still clairvoyant concepts, it was not particularly difficult to imagine this. But for the time when everything falls apart through concepts and nothing can be properly connected anymore, the difficulty arose. Tertullian used a nice comparison to make it clear how one can be three and three one. He said: Take the source. From the source comes the brook, from the brook comes the river. If we ask about the river, we say: It comes from the spring through the brook; from the spring through the brook. Or take, he said, for comparison the roots, the shoots, the fruit: the fruit comes from the root through the shoot. — Tertullian needed a third comparison, saying: The little flame of light comes from the sun, carried through the cosmos. Thus, he said, one must imagine that the Spirit comes from the Father through the Son. And just as this trinity – source, brook, river – does not contradict the unity that the river is in reality, so the fact that the Spirit comes from the Father through the Son does not contradict the unified development of Father, Son and Spirit.

So he tried to make clear to himself how the three can be one: like roots, shoots and fruit, like source, stream and river. And he also tried to arrive at a certain formula. By thinking in terms of the father principle – that is, in terms of that which is always the source from which the spirit principle comes through the son principle: the natural, the externally created, the externally revealed; in terms of the son principle, that which permeates the penetrates the externally revealed; and with the spirit principle, that which is brought about for earthly development by both together, he formed a doctrine for himself, but which was basically only a single symptomatic expression of what was developing in general in these first centuries of Christianity among people who, on the one hand, still had something of Gnosticism in them, and at the same time were suffering all the pains and afflictions because Gnosticism was bound to be lost. These people were now trying to come to terms with what Christ Jesus was, and what He had to be in order to fulfill the goal of the Mystery of Golgotha. Tertullian is only one particularly ingenious representative of those who, in the early days of Christianity, tried to penetrate spiritually to what had happened.

Then, out of Christianity, there emerged what you know as the Credo, as the Apostolicum, which was established in the third and fourth centuries and was then also established by the councils. If you study this, as it was in those days, then you will find out: it is basically a defense against Gnosticism, a rejection of Gnosticism, because one sensed the Luciferic factor in Gnosticism. Gnosis tends towards Lucifer, that is, towards a one-sided spiritual conception. It cannot, therefore, come to the Father Principle at all, cannot properly appreciate it. It regards the material world with contempt, as something it cannot use. It must be stated: I believe in God the Father, the Almighty Father – the first part of the Creed. This first part of the Creed is formulated against the contempt for the material, so that even the external, that which is seen with the eyes, is also understood as a divine, and precisely a divine, that emerges from the Father principle.

The second thing was to declare, in opposition to Gnosticism, that there was not only an ethereal Christ in the time of the Mystery of Golgotha, but that this Christ was really connected, not mixed, with the man Jesus of Nazareth. It had therefore to be established on the one hand that the Christ was connected with the spiritual, and on the other hand that the Christ was connected with Jesus of Nazareth, the natural evolution on earth, and that when suffering, dying, rising and all that death, resurrection and all that has yet to take place in imitation of the Mystery of Golgotha, is not something in which the Christ does not participate, but that He really suffers in the flesh. The Gnostics had to deny that the Christ suffered in the body because He was not connected to the body; for the Gnostics, at least for certain Gnostics, it was only an apparent suffering. In contrast to this, it should be stated that the Christ was really connected to the body in such a way that He suffered in the body. So all the events that had taken place on the external physical plane were to be connected with the Christ. Therefore: I believe in Jesus Christ, the only begotten Son of God, born of the Holy Ghost and Mary the Virgin, who suffered under Pontius Pilate, died, rose again on the third day, and ascended into heaven – that is, became spiritual again – and is seated at the right hand of the Father, judging the living and the dead.

One can now say: The Gnostics came closest to the spirit, which is to be regarded as a mere spiritual. But it is spiritual in so far as it now represents a spiritual essence, but must gradually be realized in human coexistence in the social structure that is emerging during the Jupiter, Venus, Vulcan period, where the Holy Spirit is embodied, not now in an individual human being, but in all humanity, in the configuration of society. But it is only at the beginning. However, the Gnostics were the ones who could best understand that something that is only spiritual does not intervene in the material. Therefore, the God of the Gnostics was basically the closest thing to the Holy Spirit. But this Christianity, which wanted to be transferred to earth, which did not want the spirit to be lost to Lucifer, to be seen only as something spiritual in it, this Christianity now also had to define faith in the spirit as something that was connected to the material: I believe in the Holy Spirit, in the Holy Church. — That is now in the Apostolicum, that is, the church as a great physical body of the Holy Spirit. This Christianity was not allowed to regard life in the spirit as something merely inward either, but had to have realized the spirit outwardly through the remission of sins, in that the Church itself took over the ministry of the remission of sins and, in addition, the doctrine of the resurrection of the flesh: “I believe in the Holy Ghost, in the Holy Church, in the remission of sins, in the resurrection of the flesh.

So the Credo is in about the 4th century. So there were nothing but barricades against Gnosticism, and the way these three parts of the Apostolicum are formulated is closely related, as is something like this: the river has arisen from the source through the stream, or: the fruit has arisen from the root through the sprout. During that time there was an enormous striving to grasp how the spirit is connected to the material that spreads throughout the world, how one can think the spiritual together with the material, how one can think the Trinity together with that which spreads outwardly in the material. That is what is sought; it is sought intensively. But when one considers all that lives in the Apostolicum, which today has become completely incomprehensible, one must say: the echo of the old clairvoyant concepts still lives in it, only to die away, and therefore the not the old living forms that it could have gained if one had been able to understand the Trinity and the Apostolicum with earlier clairvoyant concepts, but it is a beginning to grasp the material and the spiritual at the same time.

Today there are very many people who say: Why concern oneself with this old dogmatics? There people have only ruminated with all sorts of crazy ideas, but no one can make sense of it, it is all vain dreaming. If we look more closely, however, we find that behind this vain dreaming there is a tremendous struggle to grasp what had just become relevant for the world through the Mystery of Golgotha on the one hand, and through the loss of the old clairvoyant knowledge, the gradual fading away of the old clairvoyant knowledge, on the other.

Now the development continues, and something similar is happening as has already happened in older times, when out of the one root of the mysteries, where art and religion and science were still one, the three have developed out of each other. Now again that which is in that common root, which one tried to grasp through the Apostolicum, strives apart into the trinity. I will now attempt to describe this further development in such a way as can be presented today without causing too much offence. For if I were to communicate what needs to be said without further ado, many a head would be turned by it.

What started out as a unity developed within Western culture in three separate currents. That is to say, one current was particularly suited to grasp the Spirit, the Holy Spirit, one current more the Son, the Christ, and one current more the Father. And the curious thing is that more and more in separate courses of development the Holy Spirit current, the Christ current, and the Father current are emerging, but one-sidedly. For naturally, it can only be penetrated in its entirety when all three are present. If one develops what is to be understood as a trinity so one-sidedly, then difficulties of development arise; then some things are left out, and others degenerate. Now the following developed: The common development gradually separated in such a way that one developmental stream clearly continued, which was directed primarily towards the Holy Spirit – not as the first in time; the first in time is, of course, the coming together – and this is the one that is still essentially embodied today in the Russian Orthodox Church. However strange it may seem, the essential feature of the Russian Orthodox Church is that it primarily honors only the Holy Spirit. And you will recognize from the way, for example, Solowjew speaks about Christ, that he is primarily well-versed in grasping Christianity from the side of the Holy Spirit. It does not depend on whether he consciously speaks about Christ or not, but on which spirit rules in him, which meaning he connects with the things. What matters is the inner aspect, especially the way in which he inseparably regards the external social order of the church in relation to what is taught and is cult. This is entirely out of the nature of the Holy Spirit. The early Church, however, wanted to avoid this mere knowledge of the Holy Spirit by setting up the Trinity in the Creed and adding the Christ and the Father to the Holy Spirit. But these three must – which is also Solowjew's ideal – come together again in a kind of synthesis.

The second current was the one that was more oriented towards cultivating the Christ; it may have taught all kinds of things about the Holy Spirit, but essentially it cultivates the Christ. It is the church that spread from Rome in the Occident and had the tendency to cultivate the Christ. Think of it: in all areas where this church was active, it basically wanted to cultivate the Christ; wherever you look, there is the Christ. Wherever you look, this church is significant in the one-sided cultivation of the middle article of faith in the Creed. Only in recent times has this church tried to penetrate the Father principle as well. But because they do not know the actual inner connection, they cannot establish the right relationship between Christ and the Father. And this incorrect recognition of the relationship between Christ and the Father is what causes all the discussions in modern Protestantism. It pushes from Christ towards the Father. This can be observed again in our time. The sad events of the present have also brought about the fact that individual souls, rather numerous souls, have been imbued with religious consciousness by these events; this can be proven. But Christ reigns very little in this manifestation of the new religious consciousness; much more the father principle, the general principle of God, by which is meant the father principle. Anyone who is able to observe correctly in the world can see this everywhere. I would like to describe just one small symptom to you. During our last stay in Berlin, a dear member died and was cremated in Berlin. I set the condition – due to the prevailing circumstances it was necessary – that a minister speak. He was a very dear man and very much in agreement with me speaking afterwards. But lo and behold, he now gave a truly soul-stirring speech, and one had the feeling, as he spoke of God the Father, that he spoke deeply inwardly from the soul. And the whole time I listened to him and realized: This is actually a confirmation of what spiritual science in general must show: The Christ has been cultivated, now people have gone astray; when one speaks of religious life, one only comes to the father principle. — Many letters that come from the field, whose writers have deepened religiously, speak little of Christ, everywhere of the principle that must be seen as the father principle. — Anyone who studies this can see this. And then, at the end, because Christmas was just around the corner, the pastor mentioned Christ. This was so far-fetched because, as a Christian, he now thought it might be advisable to speak of Christ. You couldn't find any appeal or meaning in it. — And such phenomena are now increasing every moment.

There is also a third current that cultivates the Father principle one-sidedly. And now you can imagine: the two fundamental pillars that were erected against the one-sided cultivation of the Father principle by the Apostolicum, the Christ and the Holy Spirit, must be left out if only the Father principle is cultivated one-sidedly. On the other hand, the father principle was introduced into the Apostolicum to indicate that the material world is also a divine one. The one-sided father principle is cultivated in the school of thought that ties in with Darwin, Haeckel and so on. That is the one-sided development of the father principle. And no matter how much Haeckel may have resisted it, he was born out of religion. He was born out of religion through the one-sided development of the Father principle, just as other religious currents were born through the one-sided development of the Holy Spirit or the Christ principle.

And basically, it seems rather superficial when people say that the first councils only dealt with dogmatic concepts. These dogmatic terms are not just dogmatic terms, but they are the outward symbol for deep contradictions that live in European humanity, for those contradictions that live in those who are predisposed as Holy Spirit people, predisposed as Christ people, predisposed as Father people. This differentiation is also deeply rooted in the nature of the European world. And to the extent that in the first centuries of the Christian proclamation, people looked at the whole of Europe, they established a creed that encompasses the Trinity. Of course, each one-sidedness can bring the other side with it, but it does not have to. But humanity must pass through many trials, must pass through many one-sidedness in order to find its way out of one-sidedness to totality, to wholeness. And then one must also have the good will to study things in their deeper content, in their deeper essence.

If we study the three layers, the three currents of European intellectual life, which can be characterized as I have just done, in their deeper essence, then we will see that the differentiation has gone deep into the very fiber of people's souls, and we will learn to understand much that, if we do not understand, can only stand before us like a painful enigma. One would like to say: just as unity was presented in the Trinity before Tertullian, so three main European human needs lived in the way the One expressed itself symptomatically in Three, insofar as they were guided by religious life, and something like the formation of the schism between the Western Roman and the Eastern Roman Church, the Roman and the Greek, the Orthodox Church, is only the outer expression of the necessity that lies in the impulse that must branch out in different directions.

In this sense, spiritual science will make many things in human life understandable. In this way, by trying to shine ever deeper light into human interrelationships, into the interrelationships within the whole development of humanity, it is of course quite misunderstood today. For more and more clearly, the time is emerging in the outer world that wants nothing to do with spiritual science, a time in which a deeper understanding of history is no longer sought; in which everyone pursues only what they want to believe to be true according to their subjective beliefs, their personal sympathies or antipathies. Of course, spiritual science is needed precisely in such a time, because the pendulum of development must swing in the other direction. But it is equally obvious that spiritual science will be misunderstood in such a time. And we really must be clear about how much of our time lives in such a way that man does not seek objectivity, the overview, but judges rashly out of his inclinations. It is really the case that, on the one hand, there is a profound necessity to say an extraordinary amount from the spiritual world, but that it is extraordinarily difficult to make oneself understood in our immediate present. Never as strongly as in our immediate present did people live, so to speak, in the general aura, of which they are not even aware. I am deeply convinced, if I may say so, that much in our time must remain unsaid. Many will find it self-evident that they are now suited to hear, perhaps in a smaller circle, what otherwise cannot be said. But this opinion is quite erroneous. Many people may indeed long to hear now something that can perhaps only be said to humanity in years to come. But we must realize that we are living in a time when the judgment is not made only when a word with its meaning approaches our soul, but when the judgment has already been made before the word approaches our soul. In our time, the way in which the word is received is already largely determined by the time the word reaches the ear, and has not yet been received by the soul. There is no longer time to ask about the meaning, so stirred up are people's passions and emotions by the oppressive events we have been plunged into, and many a word could only be tolerated by being spoken in our presence.

We can do nothing else in our presence than to make this clear to ourselves again and again, that it is essential that a number of people are found who stand firmly on the ground of what we have already attained; who stand firmly and faithfully on this ground and can cherish the hope that this firm and loyal standing on the ground of spiritual science can become important and essential for the development of humanity in a certain period of time. The time will surely come when — since many passions have already been stirred up — something like a great question will permeate the atmosphere in which our spiritual-scientific movement lives. This question will not be clearly heard, but perhaps the effects will be clear. Nor will the answers be given clearly in words, but in relation to external events they will perhaps be very clear. Something will be whispered through the spiritual-scientific current without being expressed in words, such as: Should I go with them or should I not go with them? And the answer will also speak of what has driven people out of sensationalism, out of sympathy with the general feelings that arise from spiritual science. It will arise from many secondary feelings, which will push towards an answer that will not be clearly formulated, that will not simply express itself by saying: I liked spiritual science, now other feelings have mixed in, now I no longer like it. Instead, people will appear in masks and seek all kinds of reasons, which they may discuss from many sides. The essential thing will be that one used to like spiritual science, but no longer likes it, which has a lot to do with enthusiasm, sensation, all kinds of sensual lustful feelings and so on. In a sense, precisely out of the emotions of the present, something will arise more and more, such as: I go with - and: I do not go with. - Alone in the inner being, our spiritual science is invincible, completely invincible. And what we have to look for is that at least some are found in whose hearts it is firmly anchored, but anchored not out of sympathy and preference, out of favor and sensation, out of vanity and enthusiasm, but because the soul is connected with it as with its truth, and because the soul does not shy away from difficulties in entering the core of truth in the world. Much will fall away completely; but perhaps what remains afterwards will be all the more significant and certain. This must be borne in mind when it is necessary to emphasize again and again that, until more peaceful times come to our civilized countries, we must renounce much that might be very useful precisely for understanding our present time, but which, because of the nature of our time, really cannot be brought before humanity at this time.

I would like to say these words to explain why some things have only been hinted at, especially in the last lectures. But I would like to add one more thing. Precisely when it is true – and it is true – that we live in a time when the word has already led to judgment before it has even reached the soul, then many can learn a great deal from the events of the present with the tools of what spiritual science already gives them. Much can be learned from what is happening around us, if we look at it more deeply, if we see how today outer humanity has almost completely lost the ability to judge according to any kind of objectivity, how judgments flow only from the emotions, permeating everything in the cultural world. And if you look for the reason why this is so, if you see this reason buzzing in the human aura of the present and then know how the word is already a judgment before it enters the soul, then you can also learn a lot from the events of the present with the instrument of spiritual science. And we should learn if we are to be able to become a tool in reality - as a society for this spiritual science. The example that was given today, how a person who wants to meet our society quotes a fourth verse and omits the third, yes, my dear friends, when you look for the reasons for the opposition that arises against us: they can be found everywhere. They must be sought everywhere in superficiality, in the most enormous superficiality. Everywhere, so to speak, a fourth verse has been seen and a third verse overlooked, figuratively speaking. Only many of us still do not believe that. Many of us still believe that they are doing well when they go to this or that person and tell him: I have become so spiritual through our spiritual science that I even read to my husband fighting out there in the field, and I know that it helps him. – Then, of course, people come and use that against us. Or when people are told what we had to hear, what was passed on as the 'Nathanael story' and so on. That such things should happen at all, that these things should really be passed on from our midst, seems at first to be done with the best of intentions, but with a good will that is connected with a certain naivety, but a naivety that is boundlessly arrogant because it does not recognize and does not want to recognize, but takes himself as a person so seriously that he considers it the most necessary thing in the world to want to convert this or that person – whom, if he were not so naive, he would know cannot be converted. This is so infinitely important that one can understand how, at times, naivety can feel endowed with boundless arrogance and a sense of mission. And as a rule, no one resents the naive person more than the naive person himself, who believes he is doing the very best when, out of a certain enthusiasm, he does the absurd.

And it is indeed necessary, if you take the matter, that we at least gain from spiritual science the ability to think modestly. If thinking can really go so wrong, as I have tried to make clear today, why should we always, when we have drilled this or that into our brains, why should we believe that it is an incontrovertible truth? And why should we then immediately trumpet it out into the world as if we were on a mission? Why shouldn't we decide to learn something real first and to get a certain inner impulse of aliveness from spiritual science, rather than just the one we get when we sip at it? Therefore, the seriousness, the deep seriousness that must permeate us cannot be emphasized enough, and it must always tell us: And no matter how much you believe in your judgment in any given direction, you have to test it, because it could be wrong. If we take all this into account, along with many other things (not everything can be said after all), then, little by little, we will truly be a number of people in whose inner lives what is so impersonal lives, just as the most important impulses must be impersonal in the present, if they are to prevail against the purely personal impulses that permeate and have permeated the world today.

I wanted to speak to you about your souls, since we will not meet for a few weeks now. I wanted to give you a broader perspective in the last hours before these weeks when we cannot speak to each other, by unrolling a page in the original development of Christianity and in its divergence into different currents. I am convinced that no matter how much you study the development of Christianity in past centuries, what has been said today will provide you with a thread that will clarify an infinite number of things for you in outward appearances. And in the outward appearances, if you really look at them seriously, you will find confirmation everywhere of what I could only hint at today. It would be good if we could use something like meditation material that could present us with problems and puzzles for our souls, the solution of which we could each try according to our ability. Of course, some will only be able to do this with fleeting thoughts, for a few minutes, while others will be more inclined to familiarize themselves with something that can provide enlightenment about what has been hinted at. But everyone can be stimulated if they try to develop, as I would say, the surging thoughts that go back through the centuries and yet are essentially involved in what is happening in the present, so that there is a need to understand it. I know that in reality no one understands our painful present without becoming familiar with all the contradictions that have arisen in a completely natural way in the course of European development. But when one compares what is being judged today about the world situation with what is objectively correct and can only be recognized if one knows all the forces that have intervened in the development, and which only the study of history can reveal, including in a spiritual sense, when one compares today's judgments with what leads to real judgment, then one is deeply, deeply pained. Not only do we feel pain, my dear friends, at what is happening today, but also at the difficulties that arise in order to get beyond what is happening today. And we must get out of it! And the better you will realize that a deep spiritual-scientific understanding of the developmental forces of humanity is necessary in all areas, without letting our personal emotions interfere, the more such an understanding of the developmental impulses through spiritual science is striven for, the more you recognize how important it is to recognize these impulses through spiritual science and to awaken them in your soul, the better you will be among those souls who can stand firm on the ground on which one must stand today if what is actually necessary according to the inner demands of human development is to be achieved.

I would like to speak to you about your feelings and emotions, so that spiritual science may enter into them and become firmly anchored in them, and so that there may be people, as there should be and as there must be, if we want to make progress in the evolution of humanity. In all modesty we must think this, but in this modesty we must do it, because it is not suitable to educate us to megalomania, but only to create in us the need to apply as much strength and as much intensity as possible to penetrating what wants to realize itself spiritually in the developmental history of humanity.

Originally published in Anthroposophical Quarterly, Volume 22, Number 4, Winter 1977.

Yesterday I called your attention to the fact that the birth of Jesus gradually conquered men’s hearts and souls, that the Christmas Plays which can now be performed, only developed little by little their present beautiful form, together with that atmosphere of earnest devotion which streamed into them during the times when they were at their height. It is really still possible to say of the early forms of these Christmas Plays that people tried, in an entirely secular mood, to participate in something which they had seen for centuries in a form which they could not grasp. We may say that Christ, the Child, conquered the hearts of men only gradually. Indeed, He conquered the hearts of men quite slowly. In the 8th, 9th, 10th and 11th centuries, when the people themselves gradually began to take part in the Plays which in the past could be performed only by priests, we do not find the noble form which the Christmas Plays assumed later on. We have just seen two examples of these Plays,¹ and I have tried to explain to you their different origin, for they clearly reveal this. The first play has a simple, popular character. Its chief aim is to set forth how the Child, in whom the great Cosmic Spirit incarnated and began to work on earth, entered the world as a Child, and how He was, on the one hand, re-ceived by the publicans and on the other hand by the shepherds. This appears particularly in the first Christmas Play which was performed yesterday: the great difference in the reception given to the Child by the publicans and by the shepherds comes to expression in it.

The other Christmas Play is quite different. It immediately reveals to us that wise men—and for the people of those days wise men were at the same time Kings, Magi—had read in the stars what a significant destiny was awaiting mankind. In the action of this Play we therefore see ancient occult wisdom. And in the course of the action we see that in accordance with this occult wisdom, with these truths discovered in the stars, Herod enters the earthly events and faces us as the one by whose side we clearly recognise Evil, the Principle that remained backward, the devilish Ahrimanic-Luciferic principle. We see how the Christ Principle and the Luciferic-Ahrimanic Principle confront each other. But we also see the manifestation of forces which enter the course of events from the spiritual world. The Angels appear, as the manifestation of guidance from spiritual spheres; they lead and guide the action in order to frustrate Herod’s aims, and the events follow another course. Forces from the spiritual world pervade the will of men.—This is consequently a play containing forces which undoubtedly lead us beyond the events pertaining merely to the earth.

When we consider how these two plays face each other, one of them filled by the primitive conception of common folk, and the other by a wisdom which really indicates a primeval wisdom of the earth’s development, then we are induced to call up within ourselves thoughts concerning the events which took place in the course of time and the whole significance of the Mystery of Golgotha for the evolution of the earth.

Let us bear in mind that at the time—but this in a wider meaning—at the time when the Mystery of Golgotha took place, there existed in certain circles a profound wisdom in connect-ion with spiritual matters. This deep wisdom which existed at that time is called Gnosis.

In the external world, when considering the course of Europe’s spiritual culture, we may say: This Gnosis, this deeply spiritual science which existed in connection with the mysteries of the spiritual world, vanished from the cultural life of Europe, as far as the outer world is concerned,—and in the spiritual life of the 3rd, 4th, 5th and 6th centuries, etc., there existed only a very dim idea of what was contained in this science.

Those who knew something (I mean, those who knew what could be known by a Christian priest, a Christian scientist), those who had the knowledge which could be acquired in those days, were only aware of the existence of the Gnosis, because people had opposed it in the early Christian centuries, because opponents had fought against the Gnosis. Imagine the situation if to-day all the books and lecture-cycles which constitute our Anthroposophical literature were to be suppressed and burned, so that nothing remained—if the only writings on Anthroposophy available to posterity were books written by opponents! Imagine the situation that in centuries to come, people were to get hold of these books written by antagonists, acquiring from these their conception of the truths contained in our writings! This is what happened to the Gnosis.

An outstanding writer of the early Church was Irenaeus, the pupil of Bishop Polycarp of Asia Minor, who had been a disciple of the Apostles. But Irenaeus wrote as an opponent of the Gnosis. In the course of the centuries, the teachings of the Gnostics were gathered by reading what Irenaeus had written as a refutation of the Gnosis. In regard to this ancient wisdom, we must reckon with everything brought about by the circumstance that these teachings were trans-mitted by an opponent.

This shows you that the whole development of the Occident is really based on the fact that something handed down from past ages was blotted out, stamped out completely. Outwardly we see how new was the beginning brought by the Mystery of Golgotha, what an entirely new impulse it brought to the culture of the West. In reality it began everywhere with an entirely new impulse. Indeed, I might use the following comparison: The ancient writings lay deeply buried underground, like some ancient-city covered by the earth; deeply buried, when we consider the writings of Ambrose and Augustine, old Fathers of the Church, to Scotus, and so forth. A new beginning, a new element arose like a new city over apparently new ground, under which an ancient city lies buried, whose aspect is unknown. This is what took place in the course of the development of European culture.

If there is to be a spiritual deepening in the present age, it is therefore evident that this must be drawn out of man’s own forces and that human beings themselves must discover truths which cannot be handed on to them traditionally from outside, at least not in the course of the spiritual development of Europe. And it is out of the question (I cannot deal with this to-day, for it would lead us too far away from our subject), it is out of the question to draw in Oriental documents as a substitute for the external documents which have been lost in the spiritual life of the Occident. This is impossible for the simple reason that the Oriental documents convey something which is far more primitive than that which developed in the world by spreading from Asia Minor to North Africa, Southern Europe, and even as far as Central Europe. Spiritual knowledge was blotted out completely in the early Christian centuries; it reached posterity only through the writings of opponents.

The Gnostic writings which have been destroyed, do not only contain a knowledge of the spiritual worlds, the spiritual knowledge of these worlds—apart from the truths relating to Christ—but also the whole encompassing spiritual wisdom of ancient times in connection with the Mystery of Christ Jesus. The loss of these documents implies the loss of all this knowledge. The Gnostics (—if we wish to give them this name—) tried to grasp in their own way the course of the earth’s development and the true nature of Christ. In those days it was not yet possible to grasp these things as they can be grasped now, by drawing down from the spiritual worlds truths which need not be recorded in writing, because they exist in an immediately living form in the spiritual world. In those days the truths relating to the real being of Christ-Jesus could not be drawn down in this way. But certain truths relating to Christ-Jesus were known in an older form of wisdom which has been lost.

Quite recently, a few scant remains of a book entitled "Pistis-Sophia" were discovered, and of another one entitled "The Mystery of Jeû". Also in an external way, they draw, as it were, attention to the fact that the truths relating to Christ, which we should now strive to attain with the aid of anthroposophical methods, are not as foolish as the opponents of our Movement wish to make them appear. Only a small fragment, in Coptic writing, has been preserved of the "Book of Jeû"; nevertheless it calls attention to the fact that what we read in the Gospels is not the only wisdom which lived in the thoughts of men during the first centuries of Christian development.

The "Book of Jeû" describes how, after His Resurrection, Christ spoke to those who were at that time able to understand Him, to those who had become His disciples. The strange thing about this "Book of Jeû" (I mean, the small existing fragment of this book) is that it clearly speaks of Christ and of His true being in a way which differs completely from the Gospel of St. John. There is one thing which recurs again and again in this book, which clearly shows that it seeks to attract our attention to something quite definitive. This thing to which it draws attention over and over again, may, in other words, be explained as follows:

Suppose that in those days someone had wished to explain why Christ Jesus had entered the evolution of the earth; he would have had to do it in the following way—To those who were able to understand him, he would have said: "Behold, a new age is dawning, in which man will enter the future epoch of the development of the Consciousness-Soul. An age is approaching when the world will have to be grasped through man’s external physical organs, through organs which are essentially connected with the physical body. This age is approaching. The age in which revelations could be obtained through an originally primitive clairvoyance has gone by. Past is the age when knowledge could be gathered, not only by using the physical body with its instruments, but by using the etheric body independently of the physical body. This age has gone by—henceforth people will have to use as their only instrument the physical body. But also in future it will be possible to know things which in the past could only be known through the etheric body. In the external world, there will only exist a knowledge connected with the physical body, which is subjected to death. But a knowledge of the spiritual world cannot be gained through the instruments linked with the physical body. A Helper must come who kindles the etheric element in man, a Helper connected with the living essence, with everything in man’s earthly life which does not pertain to the earth. A Helper must come, Who tears out of the indolent, lifeless, physical body an understanding which is able to grasp the spiritual world, an understanding which lives in man and is connected with heaven; that understanding which cannot be crucified by the world, because it belongs to heaven, the understanding which cruci-fies the world, that is to say, which overcomes the world."

We should imagine that in earlier epochs, when people could not yet see Christ in His true Being, as He passed through the Mystery of Golgotha, they still felt connected with the spiritual world through the etheric body. When the physical body hardened more and more, thus becoming the instrument it is now, it was necessary that One should come, Christ, in order to draw a living essence out of the indolent instrument of the physical body. This is what we should imagine.

But let us now consider this "Book of Jeû". After having passed through the Mystery of Golgotha, Christ spoke to those who had learned to lean on Him and on the wisdom contained in His words: He said,

"I loved you, and I wished to give you Life."

In the words, "and I wished to give you Life", we hear that He wished to draw the indolent physical body out of its indolence, by giving it something which only the etheric body can give.

"Jesus, the Living One, is the Knowledge of Truth."

The Living One—that is, He who passed through the Mystery of Golgotha—speaks in such a way as to appear as the Representative of Life. The text then continues:

"This is the Book dealing with the Knowledge of the Invisible God through the hidden Mysteries"—, that is to say, of Mysteries which lie concealed in man—"which indicate the path to man’s chosen Being, leading in silence to the life of the Father of the World, in the arrival of the Redeemer, the Saviour of the souls who receive within them the Word of Life, higher than every other life—, in the knowledge of Jesus, the Living One, Who through the Father came out of the Aeon of Light into the All-ness of the Pleroma"—(i.e. of the other Aeons, of all the Spiritual Beings)—"in the teaching, which cannot be matched by any other, the teaching given by Jesus, the Living One, to His Apostles, when He said: This is the Teaching in which the whole Knowledge reposes."

We should thus imagine the Risen One Who passed through the Mystery of Golgotha speaking to His Disciples, who had learned to listen to Him.

Jesus, the Living One, began to speak to His Apostles as follows:

"Blessed is he who crucified the world and who did not let the world crucify him" (he who can grasp that part in man which cannot be conquered by matter, by external physical matter).

The Apostles replied unanimously by saying: "Teach us, O Lord, this way of crucifying the world, that the world may not crucify us, and we may not perish and lose our life."

Jesus, the Living One, answered and spoke: "He who has crucified the world is one who has found my Word and fulfils it in accordance with the will of Him who sent me."

And the Apostles replied by saying: "Speak to us, O Lord, that we may hear you! We followed you with all our heart, we left father and mother, vineyards and fields, we left estates and the glory of the external king and we followed you, that you might teach us the Life of your Father, who sent you." And Christ, the Living One, met this appeal of His apostles by revealing to them what He had to say.

Christ, the Living One answered and spoke: "The Life of my Father is this: that out of the human essence of that understanding you receive your soul, which is not of this earth …"

What the Living One expects, is this: That those who are His disciples should grasp that in man lives an understanding of spiritual things which may tear itself away from the physical body, an understanding that is not of this earth. If they call to life within them this understanding, they will in truth have grasped His Word.

… "this essence of every soul, may be grasped through what I reveal to you in the progress of my Word. And that you may fulfil it, and this before the Archon" (—i.e. before the essence of this Aeon, this age—), "his snares" (the Ahrimanic-Lucifer Being) "and his traps, which have no end,—that you may be saved from these. But you, my disciples, hasten to receive my Word with greatest care, so that you may recognise it, and that the Archon of this Aeon" (i.e. the Ahrimanic-Luciferic) "may not be at strife with you, because he cannot find any of his commands in me" (—he therefore finds his commands outside the One who passed through the Mystery of Golgotha): "that you yourselves, O! my Apostles, may fulfil it in regard to myself, and that I myself may free you, and you be hallowed by that freedom which has no blemish. Even as the Spirit of the Holy Ghost is holy, so will you become holy through the freedom of the Spirit, of the Holy Spirit."

Unanimously the Apostles—Matthew and John, Philip, Bartholomew and James—replied by saying:

"O! Jesus, Living One, whose goodness is spread out over those who have found your wisdom and your form in the Illumination, O! Light, burning in the Light you have kindled in our hearts, when we received the Light of Life, O veritable Logos, that through the Gnosis, has become for us true knowledge of what the Living One has taught!"

Jesus, the Living One, answered and spoke: "Blessed is he who recognises this and leads heaven down to the earth." (i.e. who is conscious of the fact that there is something in him which is not dependent on his earthly body, but on the Beings of Heaven, and who leads into the earthly events that part in him which is connected with heaven.)

"Blessed is he who recognises this and leads heaven downwards, who carries the earth and sends it up to heaven" (—who connects the earthly part in him with the heavenly, so that when he passes through the portal of death with the fruits of his earthly life, he may lead the earth back to heaven).

The Apostles replied by saying: "Jesus, Living One, explain to us how we may bring down heaven to earth. For we have followed you, in order that you might teach us the true Light."

And Jesus, the Living One, answered and spoke: "The Word that lives in heaven"—(He means, the wisdom or knowledge which may be gained independently of man’s physical being) … the Word lived in heaven before the earth, which is called world, came into being. But if you know my Word, you will lead heaven down to earth and the Word will dwell in you. Heaven is the invisible Word of the Father. If you know this, you will lead heaven down to the earth. I will teach you how the earth may be sent up to heaven, that you may know: To send the earth up to heaven, is to listen to the Word of Knowledge, that is no longer mere knowledge of an earthly human being, but knowledge of a heavenly human being …" (—one who has severed his understanding from the external physical body, who has ceased to be an earthly human being and has become a heavenly human being. His understanding has ceased to be earthly: it has become heavenly).

"You will instead be saved from the Archon of this Aeon" (from the Ahrimanic-Luciferic Being).

Here, therefore, is a fragment which has been preserved and has been found again, a fragment which calls attention to the infinitely profound knowledge which once—during the first centuries of the Christian era—connected man with the secret of the Mystery of Golgotha.

Editor’s Note

The two independent discoveries in the forties of this century of the Coptic manuscripts in Upper Egypt in 1945 and the Dead Sea Scrolls in 1947 have both proved of very great importance for the study of primitive Christianity. In particular, the Scrolls have led the way to a new understanding of the Messianic prophecies while the Coptic manuscripts, apparently the library of a Gnostic sect, have given unexpected opportunity to learn at first hand the teachings and beliefs of various sects, or groups, belonging to a widespread spiritual movement active in the first and second centuries of our era.

Of the few discoveries of Gnostic writings made earlier it is invaluable to have Dr. Steiner’s interpretation of the concepts that appear in the fragments from the Books of Jeû, with his interpretation of the phraseology which may be almost incomprehensible to the reader of today. Now that some of the new discoveries are available in English translation they can be approached in the light of this lecture, and much that seems incomprehensible—even bizarre—reveals itself as having a meaning based on a profound spiritual knowledge. Of the new discoveries, perhaps the books that comprise what is called The Jung Codex have excited the most interest. They were sent to Dr. Carl Jung at Zurich on account of the fact that he was known to be deeply interested in Gnosticism. These writings were first made known to the public in a newspaper report of November 1953, just on thirty three years after Rudolf Steiner gave his lecture.

In one of his Letters to the Members (No. 22 in The Michael Mystery) Dr. Steiner wrote of the Gnosis and its relation to Anthroposophy, pointing out that the Gnosis was properly connected with the development of the Sentient Soul while Anthroposophy is, "by the light of Michael’s agency, to evolve out of the Spiritual Soul a new form of understanding of Christ and the World."

• 1. A Shepherds Play from the Palatinate and a Three King’s Play from Oberufer, near Pressburg. These plays were performed at Dornach on the stage of the Schreinerei for the first time at Christmas 1915.

A lecture delivered in Dornach, on December 31st, 1915. Lecture 17 of 19 from the lecture series: The Festivals of the Seasons (1928), and lecture 6 of 13 from the lecture series: The Spiritual Union of Humanity through the Christ Impulse. Published in German as: Die Geistige Vereinigung der Menschheit Durch Den Christus-Impuls.

Much that I should like to say regarding the spiritual world has to be hinted at pictorially, or rather half pictorially for the pictures must be taken in a real and active sense.

It is necessary to indicate pictorially such things as I desire to bring before your souls to-day for further meditation, because if one were not to speak symbolically but in ideas, one would have to speak at very great length. Each one of you can himself reach the depths of that of which I shall speak to-day, if he holds and ponders over it to a certain extent within his soul.

Every year at this season we pass from one division of time to another. This may at first appear simply a matter of convenience; but it is not so. The men who had to separate time into seasons followed by profound instinct certain great laws regulating the course of time. The festival of the passing of one year into another takes place with us in the depths of winter (naturally, I speak of our part of the world) at the time when all plants have suspended their growth, their blossoming and fruit-bearing. Only certain forest trees remain what is called evergreen through winter. The power of the Sun is then at its lowest.

We know that in all events and occurrences that take place before our senses, spiritual events are interwoven. We know that when we walk through the forest, we have not only the trees about us with their green foliage, but that in the background of existence spiritual and psychic beings are everywhere active. We are already familiar with this thought, which the clever people of our time regard as a childish superstition; we realise it as a true and actual fact.

It is absolutely clear to us that behind all the things of sense, whether they be solid or whether they be happenings which our senses perceive—are spiritual activities, and spiritual life.

Now let us, to begin with, consider what people call our lifeless inorganic Earth, the mineral kingdom of our Earth. This which is apparently lifeless substance, the mineral which to the materialist is merely lifeless, is to us not only endowed with life, but with soul and spirit, so that we speak also of a soul-and-spirit part of our so-called lifeless inorganic, purely mineral Earth. True, when we speak of the consciousness of the Earth, we do not in the first place see in the geological-mineral substance that which may be compared to a man's muscles and blood, but we see only what may be compared to his bony system, namely, the solid earth ; so that when we speak of the consciousness of the Earth, we have to think of it as connected with the whole Earth, not only with its bony system, but with water, air, ether, etc., corresponding to the muscles, blood, and so on.

The whole Earth has consciousness, a consciousness belonging to the mineral kingdom. We shall not occupy ourselves with the differences in this consciousness of the Earth in special regions during the course of the year, but we shall endeavour to evoke in our souls the conception that the whole Earth has consciousness. Let us now turn from the mineral Earth, and direct our attention to all that springs forth and sprouts on Earth, to the plant world.

Looked at in accordance with Spiritual Science, we must regard the plant world, in the first place, as an independent entity in reference to the Earth. That the whole plant world is an independent entity as regards the Earth only comes clearly before us when we consider the consciousness of these two entities or beings. We can speak of a consciousness of the whole mineral Earth, but we can equally speak of a consciousness of the whole plant world which evolves on the Earth. The laws of this consciousness are certainly entirely different from the laws of human consciousness. In speaking of plant consciousness, we must always speak of it as regards certain districts only, because it changes with different regions of the Earth.

As men we are not aware that there really is a certain parallel between our consciousness and the consciousness of the whole plant world, for we are apt to look on our waking consciousness as our complete consciousness, without taking our sleeping consciousness into consideration. To simplify our subject, we say: In the daytime when awake, our ego and astral body are within our physical body. I have, however, often remarked that this in fact refers to our blood and nervous system only, not to the remaining parts of our system. When the ego and astral body withdraw from our head, for instance, they are so much the stronger within other parts of us.

A parallel thing happens on the Earth, when on one part of it there is summer and on the other winter; this also is merely a change of consciousness. The case is the same with ourselves. We are not aware of this, however, because in man the two kinds of consciousness are not of equal clearness; they are of different strength. Night consciousness is beclouded consciousness, for us practically no consciousness at all; while day consciousness is full consciousness of our other side. In the night our lower nature wakes, while with our higher nature we sleep, and it is exactly the same with the Earth, when on the one hemisphere there is winter, on the other there is summer. On one side the consciousness is awake, on the other side it sleeps and vice versa. As I have just said, and as I have often explained, this only holds good in respect to the plant world. We know that the plant world sleeps in the height of summer when there is growth on every side; while it is outwardly unfolding its physical nature—it is asleep. But it wakes to full consciousness during the time when physically, externally, it is going through no development; then the plant world is awake. Thus we speak of all plant life on Earth as a whole; and this plant life, as a whole, has a consciousness.

When speaking of this consciousness which as a second consciousness intermingles with the mineral consciousness of the Earth, we can really say that during the height of summer in our part of the Earth the plant consciousness is asleep, and in depth of winter it is awake. At this season, however, during the time at which we now are, something further takes place.

Now I beg you to note that these two states of consciousness, that is, the general consciousness belonging to the mineral earth, and the general plant consciousness—are always distinct. They are throughout the whole year two separate beings. But these are not only two distinct Beings, for at one season they unite, so that at the present time of year, the one interpenetrates the other. At the time when one year is passing over into the other, the mineral things and events of the Earth and the whole plant world have but one consciousness, which means that these two consciousnesses interpenetrate each other.

What is the nature of the mineral consciousness of the Earth, the varieties of which (as I have said) we shall not study to-day as we shall those of the plant consciousness, which we realise wakes during winter time and sleeps in summer? What is the peculiar nature of this mineral consciousness, this consciousness of the great Earth-Being?

The man who is limited in his physical senses, and limited to the understanding that he considers appertains to these physical senses, can at first know nothing of this great Earth-consciousness. Spiritual Science, however, can instruct as to what this Earth-consciousness really thinks—thinks as we think of plants, animals, air, rivers, mountains, etc. Just as with our ordinary waking consciousness, we think of the things round about us, so, in like manner does the Earth think. Let us inquire to-day: of what does the Earth consciously think?

The Earth thinks with its consciousness the whole firmament of heaven nearest to the Earth. As we look with our eyes on trees and stones, so does the Earth consciously look into space and contemplate all that takes place in the stars. The Earth is a being that meditates on the occurrences of the stars.

Thus fundamentally the mineral consciousness contains the secret of the whole Cosmos. While we men move about on the Earth in a superficial way, thinking merely of the stones against which we knock, or of the many things which our senses reveal to us, the Earth thinks with its consciousness—through which we are passing as we move through space—of the whole Cosmos. She has indeed greater, more all-embracing thoughts than we have. In truth, it is an extraordinarily exalting thought, when we realise: ‘I am not simply passing through the air; I am moving through the thoughts of the Earth.’

Now let us again consider the other consciousness, that of the plants. These are not able to think so much as the Earth can. The thinking consciousness of the plants—not of individual plants, but of the whole united plant-world—is a much more restricted consciousness, it embraces a smaller circle of the Earth throughout the year; but this is not the case at the present season. Plant consciousness is now one with the whole consciousness of the Earth, and because the plant consciousness interpenetrates the earth-consciousness, the plant-world at New Year time, knows the secrets of the stars and applies them. Plants are thus able to unfold again in spring in accordance with the secrets of the cosmos, and can bring forth their blossoms and fruit. In this unfoldment the whole mystery of the cosmos is contained, in the way plants bring forth their leaves, blossoms and fruit.

But during the time the plants are producing their leaves, flowers and fruit, they are not able to meditate upon it. It is only at this present season they can think—now—when the plant consciousness is united with the consciousness of the whole mineral world. This is why it is said in Spiritual Science: About the season of the New Year, two cycles interpenetrate each other.

This is the main secret of all existence—that two cycles penetrate each other; then parting, continue separately their further development; again intermingle, and so on. Only think how marvelous this secret of existence is! Plant-consciousness and mineral-consciousness, two streams of evolution—progress apart through the whole year, then at the time when one year passes over into another, they unite. Again they pass through the year apart, uniting once more at the festival of the New Year. The cyclic advance of history is similar to this.

We turn from this mystic event, through which we are now passing, and which fills us with a deep feeling of holy awe in respect of the passing of one year into the other—we turn to a still deeper mystery.

We know that we are now living in that cycle in which the consciousness-soul is unfolding, that this was preceded by that of the unfolding of the rational or intellectual-soul, which was again preceded by the cycle in which the sentient soul was developed, before which again we go back to the time of development of the sentient body. This takes us back 6,000 years before our Christian era, to a time when all human thought was evolved within the cycle of the sentient body—of the so-called astral body.

We have now to advance through the cycle of the spiritual or consciousness-soul, and through that of the Spirit-Self, and further still man has to develop.

The consciousness-soul (since 1923 translated by Dr. Steiner as the spiritual-soul) is principally developed at the present time because man chiefly makes use of his physical body alone as an instrument. On this account—as you know already from many lectures—this present age is the high tide of materialism. A time will come, however, when man will not only make use of his physical body, but will again learn to use his etheric body, as in earlier times he used his astral body, in the cycle of evolution when that body was the main element of consciousness.

We can therefore say: Our condition at one time on Earth was such, that our soul experienced a contact of its consciousness with the consciousness of our astral body. Just as at New Year, plant-consciousness penetrates mineral consciousness, so, thousands of years ago, did our soul intermingle with our astral body. At that time our soul was one, in its consciousness, with the astral body. The time of that type of consciousness was six thousand years before our era. When that consciousness came about man celebrated a New Year on Earth; a mighty New Year!

Just as we regard the New Year as the mingling of the plant-consciousness with the mineral consciousness of the Earth, so we must realise that 6,000 years before our era a great, a mighty cosmic New Year of our Earth took place. Our Soul-consciousness then united with—passed through—the astral consciousness of our body.

What was it that then took place?

At that time when our inner soul-consciousness passed through (or intermingled with) the astral consciousness of our body—then our limited human consciousness, the consciousness which we have to-day, had progressed as far as the present plant-consciousness at New Year. Just as plants gaze abroad into the heavens because their consciousness has been united to the mineral consciousness of the Earth, so did man then see and perceive a wide field of wisdom six thousand years before our era, when his soul was united with his astral body at the time of the cosmic New Year.

From this time originated the knowledge which we have now lost, since the wisdom of the Gnostics has perished. The source of this knowledge must be sought in the earthly and cosmic New Year about 6,000 B.C. This was the knowledge from which Zarathustra gave forth his teaching; the knowledge, whose last great rays still illuminated the Gnostics, but of which only a few fragments remain. It is the winter of the Earth, but the Earth's New Year to which we here look back.

If we now add four thousand years more to the years we have passed through since the founding of Christianity, we again come to a similar intermingling as that I have just indicated; to the mingling of our soul-consciousness with our astral consciousness, but at a higher stage. Man will once more experience a universal stellar consciousness. For this we endeavour to prepare ourselves through our Spiritual Science, so that there may be men ready to receive it.

We will seek to prepare for this cosmic New Year. If we prepare for it through the keeping of the Christmas Festival, as I indicated in a recent lecture, we are preparing ourselves in the right way. If the birth of spiritual knowledge within us leads to that frame of mind which is in accord with the ‘Christmas Initiation,’ we are preparing ourselves for that new cosmic New Year on which we shall enter twelve thousand years after the previous cosmic New Year.

Twelve months pass by between one union of the plant-consciousness with the mineral consciousness of the Earth, and another. Twelve thousand years pass between one cosmic New Year and another: between one intermingling of the human soul with the Astral World-Soul, and another.

So at this sacred season, we turn from the little New Year to the great cosmic New Year, from the New Year's Eve of our year, to that for which we are preparing ourselves, by endeavouring—now in this winter time—to behold the light, which in a normal elemental way flows into man as inhabitant of the Earth, only at the cosmic New Year.

We really only see the world in the true light, when we grasp what is around us, not only as it is presented to our senses,—as materialists do—but when we accept all that is about us in the outer world as a symbol of the great secrets of the universe.

Then when New Year draws near, it seems as if a message from spiritual worlds approaches, and unveils for us the mysteries connected with the birth of the New Year; and declares, ‘Behold, now in the depths of the dark cold winter, the consciousness of the plant world unites with the mineral consciousness of the earth. Let this be to you a sign that the Earth too has its year—the great cosmic year, of which Zarathustra spoke long ago, explaining how the world passed on from one great New Year's Eve to another; this must be understood by those who really seek to comprehend the course of human evolution.’

Zarathustra spoke of epochs of twelve thousand years. He meant the great cosmic years of which I have spoken to you to-day. He represented the course of human evolution as being divided into four divisions within the Earth year. This fact is deeply rooted in spiritual mysteries.

So, from a deeper understanding of our Spiritual Science, let us accept a true Christmas attitude of reverence. Let us develop within our hearts that inner warmth which comes, when in the frosty night of winter we receive the first intimation of the dawning of the Sun-Spirit on the Earth, and with it the mystery of the revolving year. The thirteen days are the days in which the plant-consciousness unites with the mineral consciousness. If a man is but able to place himself within the plant consciousness, he can dream of—can gain a conception of—the many mysteries which then crowd into his heart, such as did in the dream of Olaf Oesteson, the description and explanation of which entered into and stirred our souls here, this time last year. When we feel such a mood of initiation, we evoke the proper feelings and the perceptions for the aims and objects of our spiritual knowledge and with such warmth of heart we shall make preparations for the new cosmic New Year. Through it we can worthily expect that day which is to usher in a New Year for the world. Thus: when in succeeding incarnations our souls experience the cosmic New Year under quite new conditions on Earth, we shall be able to pass through it as those can for whom the small New Year's Eve (which recurs every twelve months instead of every twelve thousand years) becomes a symbol of the great New Year's Eve of the world.

This is the secret of our existence. Everything is in great as in small, and in small as in great. The small, the yearly cycle, can only be understood aright when it becomes for us a symbol of the mighty events of the cosmos—of the vast cycle of thousands of years. The year is an image of the aeons, and the aeons are the realities of those images which we encounter in the course of a year. When we understand this yearly course aright we are filled, in this important night in which a New Year begins, with thoughts of the great cosmic mysteries. Let our endeavour be, so to attune our souls, that they may look forward to the New Year with this conscious thought: I will accept the year as a symbol of the great cosmic year which contains all mysteries, through which pass and re-pass the Divine Beings who accompany our souls from aeon to aeon, as the lesser Gods follow the secret development of plant and mineral existence throughout the course of an Earth year.

My dear friends, many secrets of the spiritual world must first be explained symbolically or half symbolically, although the images are real and should be taken as realities. It is necessary to use an imaginative language, as I mean to do to-day, it is necessary to speak in the form of images which you can meditate in your soul, because long explanations would be needed if one were to speak: in the form of concepts and not symbolically. But those who bear in mind the things which I shall explain to you to day and who meditate upon them, will not fail to discover the deeper essence which they contain.

About this time of year we always pass over from one period into another. To be sure, this may at first appear to us a mere subdivision of time, but this is not the case. For a deeper instinct led the people, who had to fix the seasons of the year, to follow certain great laws governing the course of time. The festival which marks the transition from an old year to a new one is celebrated in our part of the world in the midst of winter, when the plants cease to grow, blossom and bear fruit. Only certain forest trees keep their so-called evergreen foliage throughout the winter. The sun unfolds its weakest power.

We know that spiritual processes are interwoven with all the processes which we perceive through our senses. We know that when we go through the woods we are not only surrounded by the trees with their green needles or leaves, but that a soul-spiritual essence weaves and works in the mysterious depths of life. We have already seen that things which in the eyes of our “clever” modern people appear as childish superstition, can be experienced as something which points to the real essence of the world.

We are therefore convinced that spiritual forces and influences lie at the foundation of everything physical, of the solid substances or of the physical phenomena which we can perceive through our senses. Let us now look upon the so-called lifeless an-organic earth, upon everything which constitutes the earth's mineral kingdom; let us look upon everything which is not endowed with life. To the materialist these lifeless substances appear devoid of life. But in every lifeless object we can see a soul-element, a spiritual element, so that we can also speak of a soul and spirit pertaining to our so-called lifeless, an-organic, purely mineral earth. When we speak of the consciousness of the earth, we cannot perceive in its geological-mineralogical substance even the trace of anything that can be compared with man's muscles and the blood; we can only see the earth's skeleton, or the earth's solid substance, so that when we speak of the earth's consciousness, we must think of it as being contained in the whole earth, which does not only consist of a skeleton, or of solid parts, but also of water, air, etc., which correspond to the muscles, the blood, etc. of man. The whole earth is endowed with consciousness, with a consciousness which forms part of the mineral kingdom. We shall not speak of the change in the earth's consciousness during the course of the year in a definite region, but shall instead enter more deeply into the idea that the whole earth is endowed with consciousness. Let us now turn away our gaze from the whole mineral earth and observe the plants which sprout and blossom out of the earth.

If we study the vegetable kingdom from the standpoint of spiritual science we must first look upon it as an independent being in respect to the earth. The fact that the vegetable kingdom as a whole is an independent being in respect to the earth, becomes clearly evident if we study the consciousness of these two beings. We can speak of a consciousness pertaining to the whole mineral earth, but we can also speak of a consciousness pertaining to the whole vegetable kingdom which develops upon the earth. The laws which govern this consciousness of course differ from the laws which govern human consciousness. When we speak of the consciousness of plants, we can only bear in mind a definite region of the earth, because the consciousness changes according to the various regions of the earth.

As human beings we do not notice that there is a certain parallelism between our consciousness and, for instance, the consciousness of the vegetable kingdom of the whole earth, because our daytime consciousness, not our night-consciousness, is a fully conscious state. In order to simplify matters, let us say that during our waning daytime consciousness our Ego and our astral body are within our physical body. I have already explained to you that in reality this only applies to our blood and nerve system, but not to the other systems. For when the Ego and the astral body are, as it were, outside the head, they permeate all the more the remaining parts of our organism.

Parallel to this we have the fact that when, for instance, there is winter on one side of the earth, there is summer on the other side. This too is only a transformation of consciousness. It is the same with us human beings. But we do not notice it, because these two states of consciousness are not equally clear. They have different degrees of strength. The night-consciousness is a dulled state of consciousness, practically no consciousness at all, and the daytime consciousness is a full state of consciousness pertaining to the other side of our being. Our lower nature is awake during the night, when our higher nature is asleep, and this is also the case with the earth, for when it is winter on one side, it is summer on the other side. When there is a waiting state of consciousness in one part of our being, there is a sleeping state in the other and vice-versa.

As explained just now (this has frequently been dealt with in other lectures) this only applies to the vegetable kingdom. In the height of summer the vegetable kingdom sleeps, because it sprouts and grows; it sleeps, while it unfolds its physical part to the utmost. And it is fully awake at that time of the year when it does not pass through any external physical development. The vegetable kingdom is then awake. We therefore speak of all the plants upon the earth as a whole; and this whole is endowed with consciousness.

When we speak of this consciousness, which therefore constitutes a second state of consciousness permeating the earth's mineral consciousness, when we speak of this plant-consciousness; we can really say that in our part of the world this plant-consciousness is asleep during the summer and awake during the dark winter season.

But at this time of the year something else takes place. You see, these two states of consciousness, viz. the whole earth-consciousness pertaining to the mineral kingdom and the whole plant-consciousness are distinct and separate: throughout the year they are two separate beings. Yet they are not ONLY two beings, for they permeate each other, so that one is filled by the other during that time of the year in which we are now living. When the old year passes over into the new year, the mineral objects and processes of the earth and the whole vegetable kingdom have ONE consciousness; that is to say, the two states of consciousness interpenetrate.

Of what kind is the MINERAL consciousness of the earth? To-day, however, we shall not consider its different stages in the same way in which we shall consider the consciousness of the plants, which is awake in the winter and asleep in the summer. What is the characteristic of the mineral consciousness, of the consciousness pertaining to the great being of the earth? Those who only rely upon their physical senses and upon the intellect which they think forms part of the physical senses, cannot know anything of this great consciousness of the earth. But spiritual science teaches us to observe the thoughts of the earth-consciousness, for the earth has thoughts, even as we have thoughts of minerals, plants and animals, of the air, the rivers and mountains. The earth has thoughts, in the same way in which we have thoughts concerning our environment, when we live in our ordinary daytime consciousness. What does the earth think? What thoughts live in its consciousness?

In the consciousness of the earth there are to begin with, thoughts connected with the whole heavenly space pertaining to the earth. Even as our eyes look upon the trees and stones, so the consciousness of the earth looks out into the heavenly spaces and harbours thoughts of all that goes on in the stars. The earth is a being that thinks about the stars and the events connected with them.

The mineral consciousness thus contains the secrets of the whole cosmos in the form of thought. Whereas we human beings walk over the surface of the earth and only think of the stones on our path or of many other things in our surroundings which we perceive through our senses, the earth thinks of the cosmos outside; these are the things which live in the consciousness of the earth, and as we walk through space we pass through the consciousness of the earth. The earth has a far wider consciousness and far greater thoughts than we. And it is really an uplifting thought to know: “As you walk along over the surface of the earth, you do not only pass through its atmosphere, but you pass through the thoughts of the earth.”

Let us now envisage something else—let us consider the consciousness of the plants. You see, plants cannot have great thoughts like those of the earth, for their consciousness, the thinking consciousness of the vegetable world (of the WHOLE vegetable kingdom, not of single plants) is far more limited; throughout the year it embraces a far smaller sphere pertaining to the earth—EXCEPT IN THESE DAYS, for at this time of the year (end of December/early January) the consciousness of the plants permeates the consciousness of the earth. The vegetable kingdom becomes aware of the secrets of the stars, it comprehends the mysteries of the stairs and uses them, so that in the springtime the plants may unfold again and bear blossoms and fruits in accordance with the mysteries of the cosmos. For the whole mystery of the cosmos is contained in the way in which the plants bear leaves, blossoms and fruits.

But while the plants develop their leaves, flowers and fruits they cannot develop thoughts about these processes. They can think of these processes only at this time of the year, when the consciousness of the vegetable world unites with the consciousness of the mineral world.

In spiritual science we therefore say; Two cycles interpenetrate at this time of the year, approximately around New Year's Eve.

The secret of existence consists in the fact that cycles INTERPENETRATE, continue their development separately and again interpenetrate. How wonderful is this secret of life! Two streams of development—the vegetable consciousness and the mineral consciousness, which take their course separately throughout the year, unite when one year passes over into the next. Then they develop separately until the end of the year when they unite once more. This constitutes the cyclic course of history.

Let us now pass over from this mystery, which can fill us with a deep, sacred feeling of reverence for the secret of the transition of one annual cycle into the next, let us now pass over to a still greater mystery. You know that we are living in the cycle which is connected with the development of the Consciousness-soul, which was preceded by the cycle connected with the development of the Understanding or Intellectual soul and by the cycle connected with the Sentient soul? If we go back still further, we come to the development of the Sentient Body. This leads us to the year 5000 B.C., when all human thinking developed under the influence of the sentient body, the so-called astral body.

In the course of human evolution we shall have to pass through the consciousness soul, the Spirit-Self, and still higher stages of development.

At the present time the consciousness-soul develops chiefly through the fact that the human being only uses his physical body as an instrument of perception. This brought us to the present; climax of materialism (we dealt with this in other lectures), for we use above all our physical body. But a time will come when we shall not only use the physical body, but also the etheric body, even as we once used our astral body, during the epoch of human development when the astral body supplied the chief foundation of consciousness.

We may therefore say: Once upon a time we lived upon the earth in such a way that our soul passed through a phase in which its consciousness contacted with the consciousness of our astral body. Even as at the end of the year the plants' consciousness passes through the. mineral consciousness, so thousands of years ago our soul passed through our astral body, through the consciousness pertaining to our astral body. At that time, the consciousness of our soul and the consciousness of our astral body were one. This leads us back thousands of years, to the year 6000 B.C. When this state of consciousness began, humanity on earth celebrated a new year, a great cosmic new year. Even as the new year now brings with it a union of the consciousness of the plants with the consciousness of the minerals, so 6000 years before our Christian ere marked the beginning of a new cosmic year upon the earth. It was a great cosmic new year! Our soul's consciousness then passed Through the astral consciousness. of our body.

What took place at that time? At that time, 6000 years B.C., when our inner soul-consciousness passed through the astral consciousness of our body, our limited human consciousness, such as we have it now, extended as far as the consciousness of the plants at New Year. Even as the plant looks out into the heavenly spaces, through the fact that its consciousness unites with the mineral consciousness, so 6000 years B.C. the human being saw and perceived an extensive field of wisdom, during that ancient cosmic NEW YEAR, when his soul united with the astral body.

From that time comes the lost wisdom (we spoke of this a few. days ago), the gnostic wisdom which disappeared. We must look for the origin of this wisdom in the cosmic New Year about 6000 years before our era. This, is the source from which Zarathustra drew his knowledge; it is the wisdom that illumined the Gnostics with its last rays, but as already explained, only a few traces of this gnostic wisdom have remained to us. It is the winter of the earth, but at the same time a cosmic new year of the earth, to which we go back.

Now add about 4000 years to the time which has passed since the founding of Christianity; this will bring us to a time when we shall again pass through our astral consciousness, but upon a higher stage. Our soul will again pass through our astral consciousness, through a cosmic star-consciousness. Let us prepare ourselves for this event, so that it may not find us unprepared.

Let us prepare ourselves for this Cosmic New Year! By preparing ourselves for the Christmas Festival, as explained during one of my last lectures, we prepare ourselves in the right way for the Cosmic New Year. If the birth of spiritual knowledge lives within us as a sacred Christmas feeling, we prepare ourselves in the right way for the new Cosmic New Year, which begins 12,000 years after the old cosmic year.

Twelve months of the year pass by from the union of the earth's vegetable consciousness with the mineral consciousness, to another union. Twelve thousands of years pass by from one Cosmic New Year to the other Cosmic New Year of the earth, from one passage of the human soul through the astral world to a new passage of the human soul through the astral world.

In this solemn hour, we thus look from the new year upon a small scale to the New Year upon a great cosmic scale, from the ordinary New Year's Eve to the cosmic New Year's Eve, for which we prepare ourselves if we try to perceive in the very midst of winter the light which only streams towards us, as inhabitants of the earth, during a cosmic New Year. Then it comes to us in a natural, elemental way.

We really see the world in its true light if we perceive the surrounding world not only in the way in which it appears to our senses, not only in accordance with a materialistic mentality, but if we look upon the external physical world as a symbol for the great mysteries of the cosmos.

The approach of New Year's Eve may therefore appear to us like the approach of a messenger from the spiritual world, revealing to us the mysteries connected with the end of the year and bringing us the following message:

“Behold, in the midst of the dark cold winter season the vegetable consciousness unites with the mineral consciousness of the earth. Let this be a sign to you that the earth too has its own cycle, namely the great cosmic year mentioned by Zarathustra, which goes from one Cosmic New Year's Eve to the other, and which we must understand if we wish to grasp the course of human development.”

Zarathustra speaks of twelve thousands of years, the twelve thousand years mentioned just now. He described the course of one Earthly Year, and divided it into four seasons representing the course of human evolution upon the earth. This is deeply rooted in the spiritual mysteries.

Let us fill our hearts and souls with a festive, earnest feeling, born out of a deeper comprehension of our spiritual science. Let us unfold within our heart that inner warmth which can be felt when in the midst of the cold winter night we hear the message of the Sun-Spirit's descent to the earth and then learn to know the mystery of the year's course.

The thirteen days from the 24th of December to the 6th of January are the days in which the plants' consciousness unites with the mineral consciousness. If the human being can transfer himself into the consciousness of the plants, he can see and dream of many mysteries which pass through his heart in many forms—he can have dreams such as that of Olaf Åsteson.

If we develop such feelings and moods, we obtain the right attitude towards the aims of our spiritual knowledge; these warm feelings which stream through our heart are a preparation for the New Cosmic Year, and they enable us to await it worthily, to look forward to that cosmic New Year's Eve which brings a new cosmic year. In future incarnations, when our souls will pass through the great Cosmic New Year, we shall experience it in the right way if the end of the year which closes the small cycle of twelve months becomes a symbol for the great end of the year which closes a cycle of twelve thousand years.

This is the secret of our existence. The things which take place upon a small scale always correspond to the things which take place upon a large scale, and upon a large scale the things are the same as upon a small scale. The small scale, the course of one year, can only be grasped if it becomes a symbol for the great cosmic course, for the cycle which encompasses thousands of years.

The year is an image for the Aeons. And Aeons are the reality of symbols which we encounter in the course of one year. If we really understand the year's course, our hearts will be deeply moved toy the mysteries of the cosmos, at this time of the year which marks the beginning of a new year. Let us try to attune our soul so that it can look into the new year conscious of the fact that it can bear within it the year's course as a symbol for the great COSMIC course, which encompasses all the mysteries pursued, by spiritual Beings who surge and weave through the universe from aeon to aeon, in the same way in which the Lesser Gods pursue the mysteries connected with the development of the vegetable and mineral Kingdoms during the course of one year.

It seemed well yesterday, on the last night of the year, to enter deeply into many of the secrets of existence connected with the great super-sensible mysteries, such as the annual passing of one year into another—and of the great cosmic New Year's Eve and New Year. It seemed good to enter yesterday into those things which speak to the depths of our souls, mysteries far removed from the outer world; so, at the beginning of a New Year, it may perhaps be important to let a few at least of our great and important duties be brought before our souls.

These duties are connected above all with that which is made known to us in the course of human evolution, through Spiritual Science. They are associated with the knowledge of the road humanity must travel as it advances towards its future. A man cannot recognise the duties here mentioned, if he does not, in his own way, keep an open view in many directions. We have again and again endeavoured to do this in the course of our studies. To call up a few only of such duties before our souls may perhaps be fitting at this time, at the opening of a New Year.

It is true, that in view of this material age and all that it brings in its train, we recognise that Spiritual Science must form the basis from which we can work in a higher way for the progress of mankind. It is true, that all that seems to us necessary is so enormous, so incisive—there is (to put it mildly) so much to do at the present time, that we cannot believe that with our feeble powers we should ever be in a position to do much of what has to be done. One thing at least is important, that we should connect our interest with what has to be done, that we should acquire ever more and more interest in those things of which humanity in our time has need.

As a beginning, a group of people, however small, must be interested in that of which humanity has need, and gain a clear insight into those forces which in the evolution of time have a downward tendency, those that are harmful forces. At the opening of a New Year it is specially good to turn the interest of our circle somewhat from our own personal concerns and to direct them to the great objective interests of the whole of humanity.

To do this requires, as I have said, clear insight into that which is moving along the downward path in the human evolution of to-day. We need only carry those very thoughts which have been ours during the last few days over into the realm of the actual, there to find many of the things of which the men of the present day have need.

We have seen how at a certain moment of evolution, a far-reaching wisdom was actually lost to man; how this wisdom of the Gnostics perished; and how it is now necessary to work, so that an understanding of spiritual things may again be established, though of course in accordance with the progress of the time.

During the past autumn we have considered the deeper causes of the flood tide of materialism which took place in the nineteenth century, and I have again and again emphasised that the view of Spiritual Science in regard to this flood of materialism, in no way tends to a lack of appreciation, or want of understanding of the great progress of external, material science. This has always been recognised by us. But what we must keep specially before us is this, that the great progress made in the materialistic realms of natural science during the nineteenth century and on into the present time, has been accomplished with a falling off in the power of thought—of clear, precise thinking.

This decline in the power of thinking has taken place more especially in the domain of science. There—however much people may disbelieve it—the faith in authority has never been so strong as in our day, so that want of confidence as regards the certainty of thinking has spread widely through all the realms of popular thought. We live in an age of the most careless thinking and at the same time it is an age of the blindest trust in authority. People live to-day entirely under the impression that they must believe in, they must recognise authority, that they must have the sanction of outside powers. They desire a warrant for this or that. For the most part men do not consider to-day that it is an individual concern, that they will eventually have to take up the matter for themselves! So, they go to whom ‘right and law is bequeathed like a hereditary sickness’ and accept conclusions without weighing how those conclusions were reached; for they consider it right to accept authority blindly.

A man is ill—he takes not the least trouble to learn the simplest thing about the illness. Why should he? We have recognised and certified physicians whose business it is to look after our bodies; we need not trouble in the least about them!

If information on any subject be desired, people go to those who ought to know, to the theologian, to the philosopher, to this one or to that.

Any one following up this line of thought for himself, will find that on numberless points he himself is sunk in blindest belief in authority. If he cannot find them—do not take it ill of me, if I say—that the less he finds of this belief in authority in himself, the larger the dose he must have swallowed!

But I would now like to show how a narrow, cramped and impoverishing mode of thought has slipped even into the finest domain of spiritual life, all the world over—without distinction of nation, race or colour; that a certain element of cramped thinking is to be found where the life of spiritual culture exists in its finest form. Let us take a philosophical idea and watch how it has developed. Who is not convinced to-day, on the grounds of a belief in an authority which has come down to him through very many channels—who is not convinced that one cannot by any means arrive at the ‘thing in itself,’ but can only catch the outward phenomena, the impression on the senses, the impression made on the soul by the thing. Man can but arrive at the ‘results’ of things, but not at the ‘thing in itself.’ This is indeed the fundamental type of the thought of the nineteenth century. I have described the whole wretched business in that chapter in my book Riddles of Philosophy, which is called ‘The World of Illusion.’ Anyone who studies this chapter will find a résumé of the whole matter. Man can only perceive ‘effects,’ he cannot attain to ‘the thing in itself;’ this remains unknown.

The most capable thinkers of the nineteenth century, if we can speak of them as capable in this connection, are infected by this necessary ignorance regarding ‘the thing in itself.’

If we now turn to the trend of thought which is at the base of what I have just described, it presents itself thus: It is wrongly insisted on, that the eye can only reflect that which it can evoke within itself by means of its nervous or other activities. When an external impression comes, it responds to it in its own specific way. One only gets as far as the impression—not to that which causes the impression on the eye. Through his ear a man only gets as far as the impression made on the ear—not to the thing that makes the impression, and so on.

It is, therefore, only the impressions of the outer world that act on the senses of the soul. That which was at first established as regards a certain realm, that of colour, tone and the like, has now for a long time been extended to the whole thinking world—that can receive only the impression or effects of what is in the world. Is this incorrect? Certainly it is not incorrect, but the point—as has often been said—is not in the least whether a matter is correct or not, quite other things come into consideration. Is it correct that only pictures, only impressions of things, are called forth by our senses? Certainly it is correct, that cannot be doubted; but something very different is connected with this. This I will explain by means of a comparison.

If someone stands before a mirror and another person also stands there beside him, it cannot be denied that what is seen in the mirror is the image of the one man and also of the other. What is seen in the mirror is without doubt images—merely images. From this point of view all our sense perceptions are in fact mere images: for the object must first make an impression on us and our impression—the reaction as one might say—evokes consciousness. We can quite correctly compare this with the images which we see in the mirror; for the impressions are also images.

Thus in the Lange and Kant train of thought we have a quite correct assertion—that man is concerned with images and that therefore, he cannot come into touch with anything real, with any actual ‘thing in itself.’ Why is this? It is solely because man cannot think things out further than one assumption, he remains at one correct assumption. The thought is not incorrect, but as such it is frozen in—it can go no further—it is really frozen in. Just consider: The images that we see in the mirror are true images, but suppose the other person who stands beside me and looks into the mirror too, gives me a box on the ear, would I then say (as these are but images I see in the mirror) that one reflection has given the other reflection a box on the ear? The action points to something real behind the images! And so it is. When our thoughts are alive and not frozen, when they are connected with realities, we know that the Lange-Kantian hypothesis is correct, that we have everywhere to do with images; but when the images come in touch with living conditions, these living conditions reveal what first leads us to the thing in itself. It is not so much the case here that certain gentlemen who have thus led thoughts astray, have started from a wrong hypothesis; the whole matter hangs on the fact that we have to reckon with thoughts that were frozen, with thoughts which when at last they are reached, make people say: true, true, true—and get no further. This unworthy thinking of the nineteenth century is wanting in flexibility, in vitality. It is frozen in, truly ice-bound.

Let us take another example. During the past year I have often communicated certain things to you from a celebrated thinker—Mauthner, the great critic of language. Kant occupies himself with Critique of Idea. Mauthner went further, (things that follow must always go further)—he wrote a Critique of Speech. You will remember that during the autumn I gave you examples from the Critique of Speech. Such a man has many followers at the present day. Before he took up philosophy he was a journalist. There is an old saw which says: ‘One crow does not peck out the eyes of another.’ Not only do they not peck out each other's eyes, but the others even give eyes to the crows that are blind, especially when these are journalists! And thus this critic of language—but as I said I wish in no way to raise any question as regards the honesty of such a thinker, even as regards his solidity and depth, for I must always insist again and again that it is incorrect to say that criticism of natural or of any other science is practised here, its characteristics are only defined. So I say expressly, that Mauthner is an honourable man, ‘so are they all honourable men’—but just let us consider one process of thought which is along the lines of this Critique of Language. For example it is stated there: Human knowledge is limited. Limited—why limited according to Mauthner? Well, because all that man experiences of the world enters his soul by way of his senses. Certainly there is nothing very profound in this thought, but yet it is an undeniable fact. Everything comes to us from the outer world through the senses. But now the thought came to Mauthner that these senses are merely accidental-senses, which means that supposing that we had not our eyes and ears and other senses, we might have other senses instead, then the world around us would appear quite different. An exceedingly popular thought, especially among many philosophers of our day! So it is actually by chance that we have these particular senses, and therewith our conception of the world about us. Had we different senses we should have a different world! Accidental senses!

One of the followers of Fritz Mauthner has said roughly as follows: ‘The world is infinite; but how can man know anything of this infinite world? He can but gain impressions through his accidental senses. Through the door of these chance-senses many things enter our souls and group themselves, while without, the infinite world goes on, and man can learn nothing of the laws in accordance with which it progresses. How can man believe, that what he experiences through these chance-senses of his, can have any connection with the great cosmic mysteries beyond?’ So speaks a follower of Mauthner, who did not, however, look upon himself as an adherent of his, but as a clever man of his day. Yes, so he said. But you can transpose this line of thought into another. I will absolutely retain the form and character of the thought, but translate it into another. I will now state this other thought.

One cannot form any idea of what such a genius as Goethe really has given to mankind, for he has no other means of expressing what he had to say to men, than by the use of twenty-two or twenty-three chance letters of our alphabet which must be grouped in accordance with their own laws and set down on paper. This goes still further. How is it possible to learn anything of the genius of Goethe, through the chance grouping of letters on paper?

Clever such a man might be who believes that because Goethe had to express his whole genius by means of twenty-three letters, A.B.C. and so on,—we could learn nothing of his genius or of his ideas,—clever he might be who used such an excuse and still maintained that he had before him nothing but the twenty-three chance letters grouped in various ways! ‘Away with your explanations,’ he would say, ‘they are but fancy, I see nothing before me but letters!’ Clever, in the same way, is he who says: The world beyond is infinite, we cannot learn anything of it, for we know only what comes to us through our chance-senses.

The fact is that such inaccurate thinking does not only exist in the domain of which I am speaking, where it comes very crudely into evidence, it is present everywhere. It is active in the profoundly unhappy events of the present day, for these would not be what they are if the thinking of all humanity was not permeated with what has been pointed out in a somewhat crude form.

People will never be able to take the right interest in such things, I mean the things concerned with the true efforts of man for his real progress—true effort in the, sense of Spiritual Science—if they have not the will really to enter into such matters, if they have not the desire to recognise the things of which man stands in need. Objections are ever being raised from this side and from that, to the teaching of Spiritual Science, that it is only accessible to those who have clairvoyant perception of the spiritual worlds. People will not believe that this is not true, that what is required is, that by thought they should really be able to attain understanding of that which the seer is able to bring forth out of the spiritual world. It is not to be wondered at that people cannot to-day grasp with their thought what the seer derives from the spiritual world, when thought is built up in this way I have described. This kind of thought is ‘trumps’ and rules life in every department.

It is not because man is unable to understand with his thoughts all that Spiritual Science teaches, that it fails to be understood, but because he permits himself to be infected with the slip-shod thinking of the present day. Spiritual Science should stimulate us to intensive, courageous thinking; that is what matters: and it is well able to do this.

Of course, as long as we take Spiritual Science in such a way that we only talk about the things with which it is concerned, we shall not advance very much in the establishing of the thought for the future of humanity, which is exactly the mission of our movement to establish. When, however, we take the trouble really to understand—really to grasp the things, the matter taught,—we shall certainly make progress.

Even the conceptions of Spiritual Science are affected by the careless thinking of the present day. I have explained to you how this careless thinking acts; I quoted: ‘results only do we have in the external world, so we cannot attain to the thing in itself.’ This thought is as it were immediately frozen in; people do not wish to go any further, the thought is frozen in, they no longer see that the living interchanging activity of the reflected images leads further than to the mere image-character. This method is then applied to the conceptions of Spiritual Science. Because people are fully infected by such kind of thoughts, they say: Yes, what Spiritual Science tells on page a,b,c, are facts of Spiritual Science; these facts we cannot have before us, if we have not acquired the seer's gift. Therefore, they do not go on to think whether in their present attitude to what Spiritual Science teaches they are not making the same mistake that the whole world makes to-day. The worst of it is, that this fundamental failing of contemporary thought is so little recognised. It is dreadful how little it is recognised. It enters into our everyday thinking, and makes itself felt there, just as in the more advanced thinking of the philosophers and scientists. It is but seldom that people recognise what a really tremendous duty springs from an insight into this fact, how important it is to be interested in such things, how lacking in responsibility to permit our interest in them to be blunted.

The fact is now apparent, that in the course of the last century purely external sense-observation obtained and gave its tone to science; people laid the greatest value on the results of observation in the laboratory, or in the clinic, in the Zoological Gardens and the like, (the value of which observation must be recognised, as I have often remarked) but they desired to hold to these only and go no further. It is true that extraordinary progress has been made by these methods of natural science, quite extraordinary progress; but it is just through this progress that thought has become quite unreliable. Therefore it becomes a duty not to allow those persons to attain power in the world, who exercise this power from the standpoint of a purely materialistic experimental knowledge,—and it is power that such people want. At the present day we have reached the point, when all that is non-materialistic learning is to be driven out of the world by the brutal language of force which is used in materialistic erudition. It has already become a question of force. Among those who appeal most eagerly to the external powers to gain their external privileges, we have to recognise those who stand on the foundation of material science alone. Therefore, it is our duty to understand that force rules in the world. It is not enough that we should be interested only in what concerns ourselves personally, we must develop interest in the great concerns of the whole of humanity. It is true that as individuals and even as a small society we cannot do much to-day, but from small germs like these a beginning must be made. What is the use of people saying to-day that they have no faith in doctors; that they have no confidence in the system, and seek by every other means, something in which they can feel confidence? Nothing is affected by this, all that is but personal effort for their own advantage. We should be interested in establishing, alongside the material medicine of to-day, something in which we can have confidence. Otherwise things will get worse from day to day. This does not only mean that those who have no faith in the medical science of the day should seek out someone whom they can trust; for this would put the latter in a false position, unless he interests himself in seeing that he too should be suitably qualified to interest himself in the progress of the general condition, of humanity. It is true that to-day and tomorrow we cannot perhaps be more than interested in the matter, but we must bear in our souls such interest for the affairs of humanity if we wish to understand in their true meaning the teaching of Spiritual Science. We still often think that we understand the great interests of humanity, because we frequently interpret our personal interests as if they were the greatest interests of mankind.

We must search deeply, within the profoundest depths of our soul, if we wish to discover in ourselves how dependent we are on the blind faith in authority of the present day—how profoundly we are dependent on it. It is our indolence, our love of ease that withholds us from being inwardly kindled, and set aflame by the great needs of humanity.

The best New Year greeting that we can inscribe in our souls is that we may be enkindled and inspired by the great interests of the progress of mankind—of the true freedom of humanity. So long as we allow ourselves to believe that he who blows his trumpet before the world must also be able to think correctly,—so long as we hold beliefs derived from the carelessly organised thinking of the present day,—we have not developed within ourselves true interests in the great universal cause of mankind.

What I have just said is in no way directed against any great man in particular; I know that when such things are said especially in a public lecture, there are many who say: Natural Science and the authorities of the day were attacked by Spiritual Science; and the like. I specially quote instances from those of whom I can say, on the other hand, that they are great authorities of the present day, that they are great men,—to show that they support things which Spiritual Science has to extirpate, root and branch. Even without being a great man, one can recognise the careless thinking of great men, which has been so greatly enhanced just because of the brilliant advance in the experimental science of the day. One example, one among many,—I choose a book written by one of the best known men of the day and which is translated into German. No one can say that greatness is unrecognised by me. I repeat, I choose a book by a celebrated man of the day, in the domain of experimental Natural Science. I look up a passage in the introduction to the second volume, which deals specially with the question of the cosmology of the day; in which the great man goes into the history of the development of cosmo-conception. It runs somewhat as follows: In the times of the ancient Egyptians, the Greeks and the Romans, men tried to form a picture of the world in such and such a way; then in the last four hundred years there arose the Natural Science of to-day, which has at last drawn the great prize, which has swept all previous ideas aside and has attained to actual truth, which now has but to be further built up.

I have often laid stress on the fact that it is not so much the individual assertions that people make, it is the Ahrimanic or Luciferic characteristics which at once lay hold on people, so that they become Ahrimanic or Luciferic. Thus at the close of this introduction we read the following, which is in the highest degree noteworthy. Take a special note of what is presented to us by one who is without doubt a great and celebrated man of the day. After remarking how grand the knowledge of Natural Science is to-day, he says: ‘The time of sad decline endured until the awakening of humanity at the beginning of the new age. The new age placed the art of printing at the service of learning, and contempt of experimental work disappeared from the minds of educated people. Opposition to old opinions as expressed in the writings of various investigators, advanced at first but slowly. These hindering conditions have since disappeared, and immediately the number of workers and the means of furthering Natural Science increased in rapid succession. Hence the extraordinary progress of recent years.’

There then follows the last sentence of this introduction—‘We sometimes hear it said that we live in the best of all possible worlds: there might be some objection raised to this, but we scientists at least can assert with all certainty, that we live in the best of times. And we can look forward with confidence to a still better future. ...’ Now follows what really is astounding! This author attaches to himself, and to his age, that which great men have discovered and thought, regarding nature and the world. Therefore he says: In the firm hope that the future may be better, we can say with Goethe,—the great authority on man and nature:

‘Es ist ein gross Ergotzen
Sich in den Geist der Zeiten zu versetzen,
Zu schauen, wie vor uns ein weiser Mann gedacht,
Und wie wir's dann zuletzt so herrlich weit gebracht.’

[‘It is a great delight, to enter into the spirit of the age, to see how wise men thought before our time, and how splendidly we have advanced things.’]

In all seriousness a great man closes his remarks with these words, the pronouncement of Goethe, the great authority on nature and on man; words to which Faust replies,—for it is Wagner who says:

‘By your leave it is a great delight,
To enter into the spirit of the age, etc.—’

But Faust answers: (and perhaps we may accept what Faust says as the thought of Goethe, the great authority on nature and on man.)

‘O yes! As far as to the stars!’

This is exactly fitted for a man who can reach as far as to the stars, thus:

‘O yes! As far as to the stars!
The ages that are past, my Friend,
Are for us a book with seven seals;
What we call the spirit of the age,
Is in fact the spirit of ourselves
In which the times are mirrored.
This is in truth, often but a wail!
Men fly from the first glance of it.
A rubbish heap, a lumber room,
At most some act or state of law
With excellent pragmatic maxims
Such as are put in puppets' mouths!’

And so on. ...

Thus in 1907 wrote one of the greatest men of the day who had surely got ‘as far as to the stars,’ and who looking back on all those who had worked before him had also got so far as to make use of the saying ‘of Goethe, the great authority on man and nature.’

It is a great delight
To enter into the spirit of the age.

You smile! One could wish that this smile always might be directed against those who are capable at the present day of making such carelessness valid; for the example I have given shows that it is those who are firmly established on the ground of the scientific outlook of the day, and who are associated with progress in this domain, who are able to put forth such negligent thinking. It just proves that what is called Natural Science to-day by no means excludes the most superficial thinking. A man may be a thoroughly careless thinker to-day, and yet be held to be a great man in the realm of natural science. This has to be recognised, and in this sense we must approach it. It is a sign of our time. If this were to continue; if any one is labeled as a great man, and given out as a great authority and if people put forward what he says in this or that domain without proof, as of something of great worth—then we should never surmount the great misery of our time. I am fully convinced that countless people pass over the sentence I read out to you to-day, without a smile, although it shows forth in the most eminent degree, where the greatest faults of our day lie, which are bringing about the decline of the evolution of humanity.

We must see clearly where to make a beginning with those things necessary for man; and also see that in spite of the immense advance in external natural science, the greatest scientists of the nineteenth century, even down to our own day, have shown themselves the worst dilettantists in regard to all questions of world-outlook. The great fault of our day is, that this is not recognised—that people do not recognise that the greatest investigators in natural science in the nineteenth century proved themselves the worst of dilettantists in the question of world-outlook, when they entirely left out that which as spirit rules in the realm of natural science. People blindly followed after these great persons, not only when they gave out the results of investigations in the laboratory, or of clinical research, but also when they asserted things regarding the secrets of the universe.

So, parallel with the popularising of science which is useful and beneficial in the highest degree, we have at the same time a deterioration as regards all questions of wide import and a heedlessness of thought which is infectious and very harmful, because it is founded on the very worst kind of dilettantism of great men.

Here are to be found the tasks with which our interests must be closely associated, even if we ourselves are not able to produce anything. We must at least look things in the face, we must see clearly that it will above all lead to far, far more unhappy times than we are at present passing through, if mankind does not realise what has been here pointed out;—if, in place of careless, inexact thinking, a clear and genuine method of thought be not established again among men. Everything can be traced back to this careless thinking. All those external, often very unhappy phenomena which we encounter would not exist if this inexact, negligent thought were not there.

It seems to me specially necessary to speak of these matters at the beginning of a New Year, for they are connected with the character and attitude of our whole task. For when we accustom ourselves to consider without prejudice the method and nature of modern thought, and see how powerful it is in all the varied conditions of life, we can then form some picture of what we have to do and of what mankind stands in need. We must in the first place overcome all tendency to slackness, all love of sloth and laziness, we must see clearly that a spiritual-scientific movement has duties other than that of merely listening to lectures or reading books.

I must continually remind you to make yourselves acquainted with the necessary ideas. It is clear to all that as a few individuals,—as a small society—we cannot do much. But our own thought must move in the right direction; we must know what is in question, we must not ourselves be exposed to the danger (to put it trivially) of succumbing to the different conceptions of the world, of those who are the great men of the day in the external sciences. Great men, but dilettante thinkers as regards questions of universal import, found numerous associations of monistic or other nature without the opposition that would arise if at least it were realised that, when such societies are founded, it is as if one said: ‘I am letting this man make a coat, because he is a celebrated cobbler!’

This is foolishness, is it not? But it is just as foolish when a great chemist or a great psychologist is accepted as an authority on a conception of the world. We cannot blame them if they claim it for themselves, for naturally they cannot know how inadequate they are; but that they are so accepted is connected with the great evils of the present day. To me it seems as if a thought for New Year's Eve must ever be associated with our feelings; whereas it seems to me that that which faces us as the more immediate duty of the day, must be directly associated with our reflections on New Year's Day; I thought therefore, that the tone of what has been said to-day might be fitly associated with what was said yesterday.

Let us think of the human etheric body as it is connected with the physical body. We shall sketch it thus: representing it entirely diagrammatically, and we shall sketch the physical body as a kind of rind of the etheric body, though it must be understood that in reality it interpenetrates the whole human etheric body, except the most external part of the latter. Let this then be the etheric and physical body, and there, belonging to them, as is understood, in the whole system of man, his astral body and ego. Let us now recall that the etheric body of man naturally consists of the different kinds of ether which we have learnt to distinguish.

We recognize these as consisting of:

warmth-outer ether,
light-ether,
chemical-ether [by which the music of the spheres is communicated]
and life-ether.

Let us turn our attention to the light-ether. It is true that the whole etheric body consists of an inner blend—an inwardly organised blend of the four kinds of ether, but we shall only consider today that part of the ether body which is light-ether; and in order to fix our attention on that part of the etheric body which we call the light-ether, we have sketched it above.

Now I have often said that man really only gains consciousness of things from being actually within them with his ego and soul being. It is in the daytime, when we are awake, that the astral body and ego are within the physical and etheric bodies; one may add, as regards that part of them which is not within things. Keeping this in view we say that we have sense perceptions. The cause of this is that the human ego and astral body first receive a revelation of things, and this revelation which remains unconscious, is then reflected on the instruments of the senses and their nerve extensions in the physical body. This has often been explained.

Now we shall inquire today: How does memory come about? How is it that we have remembrance of many things, of objects and experiences that we have passed through? How does it come to pass that we have memory?

Take this case. We meet a man today, whom we first saw five days ago. We remember that we saw him five days ago, that we spoke with him, that he told us his name. We say: we recognize this man. What is it that really takes place in us when we thus remember a man and our former meeting with him?

This is what occurs; the first thing we have to take into consideration is this, that when we met the man five days ago our etheric body experienced certain movements. It is the light part of the etheric body that we are now considering; of course, the other members of the etheric body—the heat, chemical and life parts also vibrate in sympathy, but it is the light part that we are considering today; I will speak of it therefore as the light-body. Our etheric body, then, experienced certain movements, for the thoughts evoked by the man whom we met, revealed themselves within our light-body as movements—as inner light-movements; so that apart from our having perceived the man with our senses, we received impressions [not communicated through the senses] that gave rise to movements in our light-body. Thus the whole result of our meeting with the man consisted in our light-body experiencing all kinds of movements. Picture this vividly to yourselves. While you stood before the man and spoke to him, your etheric light-body was in continual movement. What you said to him, what you felt and thought regarding him, is all disclosed in the movements of your light-body. When, several days after, you see this man again, the fresh sight of him stirs your soul, and this movement causes your etheric body, purely because of its laws of continuity, to reproduce the movements it experienced five days before, when you met the man and exchanged thoughts with him. Very well, we encounter this man again after five days. The etheric light-body, stirred by this meeting, experiences again the same movements which it did at the first meeting; and because man is always with part of his astral body and ego in the outer ether, he feels the movements which stir the outer ether, and thus because of its law of continuity [or persistence] he again becomes aware of what he experienced previously. We have really to picture to ourselves, that during the waking state we are both with our ego and astral body within the outer light-ether; sleep only consists in that part of the astral body and ego, which during the day, when we are awake, is within the physical and etheric body, also withdrawing into the outer ether.

Remembrance is this: the perception from the outer ether of inner etheric movements; the perception from the outer light-ether of movements in the inner light-body: that is, to remember.

Suppose, for example, that you see two men meet each other. Perhaps the one merely sees the face of the other, but because of this certain movements arise in his etheric body. Then he goes his way. The etheric body retains the tendency to repeat these movements if stirred to do so. Five days later these two men meet again. They perceive each other, the one whose light-body is stirred to make the same movements which it made when he saw the other's face before. This is expressed in his consciousness when he says: I have seen this face before. That is: consciousness perceives the inner movements of the light-ether from the light-ether. This is remembrance purely as an act of perception. We can say: in the external light one perceives the movements taking place in the inner light-body. But we do not see them as light movements. Why do we not see them thus in ordinary life? We do not see them as light movements, because this light-ether body is seated within the physical body, and therefore the movements of the light-ether impinge everywhere on the physical body. Through these impacts, the light movements of the etheric body are transformed into memory pictures. These light movements are not perceptible, it is only through what the memory presents to us through contact with the physical body that we are aware of them.

When the physical body is not there, that is when the body has passed through the gates of death, the ego and astral body are naturally at first far more intensely within the outer ether, till after a few days they leave the outer ether. The inner light-ether is then no longer stirred by impacts on the physical body to conceptions that are only possible in the physical body. Therefore the dead see everything that they have experienced, which the etheric body, now freed from the physical body and no longer restrained by it, throws off and allows to pass before it. During the first few days after death man sees everything pass before him; for the etheric has the tendency continually to repeat and to reproduce from within itself all those movements which the experiences of the physical body had at one time aroused in it. The man's whole life passes before him, set in motion by the vibrations of the ether body. It is seen projected as a mighty picture—one may say that all the etheric movements reflect, as in a panorama, the life just passed on earth.

If it were possible for us always so to control the physical body as we could make ourselves so independent of it—not letting it disturb us—that the etheric body also were set free, as can be done by certain meditations connected with the process described in my book “Knowledge of Higher Worlds”, it might be that even in life we might see, not the results of memory—not what arises through the impact of the etheric body on the physical body, but the actual swayings and movements of the etheric body itself. We should be then in the outer ether and look at the movements of our light-body.

Why can we not do this in ordinary life? Why in ordinary life does it happen that when Miss A meets Mr. B, for example, and recognises him; she remembers him—that is, she recalls the memory-picture of him, but she does not in ordinary circumstances, leaving clairvoyance out of the question, see what she otherwise could: the inner movements of her ether body which would give her the inner experience: ‘Thus has my etheric body always been stirred on meeting Mr. B.’ Light would then perceive light, that is, the outer world perceive the inner—because the astral body and ego of Miss A would perceive the tendency to continual movement of her own light-body, and would know how to interpret them so as to say: ‘These are the movements my light-body always experiences when I meet Mr. B.’ The phenomenon would then occur, that through dwelling in the ether—which is what we are always doing with a large part of our ego and astral body—through dwelling in the ether, through perceiving the weaving and flowing in the light-ether, we see our own little organised etheric body with its movements. We perceive light by the light, the light that is ourselves. Why can this not be done in ordinary life? Why is it that we first perceive the results of the impacts of the etheric body on the physical body?

It is because Ahriman and Lucifer are bound up with the earthly world, because Ahriman has shackled the physical body so firmly to the whole being of man, that the etheric body cannot easily free itself; because he has so densely compressed the physical body to the etheric body; and because the spirits that serve Ahriman are always present, they bring it to pass that when man is in the light, his light-body with its movements are darkened, so that he cannot behold them. Demons continually keep the light-body of man in darkness. This is because the organisation of the physical body and etheric body is brought about by Ahriman. We can therefore say [and I shall write this sentence on the blackboard, for it is of great importance]:

“When from out of and by light the human soul is capable of observing what takes place in its own light-body, it has liberated itself from the Ahrimanic forces which otherwise obscure what takes place therein.”

What might a soul wishing to attain this long and pray for? It might thus address certain powers that are in the spiritual world and which it recognizes.

‘Oh, ye Powers in the spiritual world, let me in my physical body be conscious in the world of Light, let me be in the Light so as to perceive my own light-body, and let not the power of the Ahrimanic forces be too strong for me, so as to prevent me from beholding what takes place in my light-body.’

Once more I will repeat what a soul by whom these Powers are to some extent recognised in the spiritual world, might say in longing, in a kind of prayer:

‘Oh, ye Powers, let me consciously, in the light, from out of and by the light behold the occurrences within my own light-body; weaken and take away the power of the Ahrimanic forces which obscure them. Let me consciously by the light perceive my own light, and remove the force that hinders me from seeing the light from out of and by the light.’

What I have just repeated to you is not simply an invented prayer, but it was thus that Christ taught those to pray who were able to understand Him after He had passed through the Mystery of Golgotha, during that time when He still lingered among His most intimate disciples.

This belonged to the understanding, to the Gnostic understanding that such disciples of Christ could still evoke at that time and which, as I have explained to you, disappeared about the time in which the Mystery of Golgotha took place.

Those souls which were so intimately associated with the Christ could raise their eyes to this power—who for them was the Christ—and pray Him that it might be possible for them by the light to perceive their own light-essence; pray Him to restrain the opposing Powers of Ahrimanic nature, that their vision might not be obscured and darkened, and that they might see the light-movements of their light-body. These things were learnt by the intimate disciples of Jesus Christ during the time I have indicated. They were well aware how all things I have mentioned were brought about, and were instructed in all these matters during the time that Christ held intercourse with them after the Mystery of Golgotha.

Among the fragments that remain of ancient Gnostic wisdom I have mentioned the Pistis-Sophia script. I shall now read you an extract from it as follows:

‘I will extol thee, O Light, for I desire to come to thee.’

‘I will extol Thee, for Thou art my Saviour.’

‘Leave me not in chaos (when I am withdrawn from the physical body). Leave me not in chaos, O Light of Heaven, for it is Thou whom I have glorified.’

‘Thou hast endowed me with thy Light and saved me; Thou hast led me to the upper Gods of Chaos (consciously, when out of the physical body). May the offspring of evil now be driven out (of Ahriman, but Ahriman is not written there), who follow me, and may they sink down among the lower Gods of Chaos; and let them not come near the upper Gods, that they may behold me. May great darkness cover them and black darkness come over them; and do not let them behold me in the Light of Thy Power, which Thou hast sent me to save me, so that they may not again have power over me. The determination that they have made, to take my strength, let it not take effect nor let them gainsay me to take from me my light. Take theirs rather than mine. They have desired to take away all my light, and have not been able to do so, for Thy Light-force was with me. Because they decreed, without Thy command, to take away my light, Thou has not allowed them to take it. Because I have believed in the Light I shall not fear. The Light is my Saviour, I shall not be afraid.’

When we fear, we must think of Ahriman as we saw him in one of the Mystery Plays.

Look at this fragment of the Pistis-Sophia. Does it not appear as if it had been saved on purpose to enable us to speak somewhat as follows: Behold, you opponents of the new Spiritual Science. Does not this new Spiritual Science say: that by the light, the light-movements of the light-body can be seen, when the opposing Ahrimanic demons do not prevent it. There was once a time when this was already known; and the Pistis-Sophia presents a physical evidence of that time. For what I have read to you really speaks of nothing else than that power that I have interpreted for you from the activities of the light-body, and the sojourning of the soul within this light-body. It is not possible to understand this fragment of the Pistis-Sophia unless you understand what I have just explained to you. Therefore those who come across this script of the Pistis-Sophia and attempt to read it have to admit to themselves that they do not understand it at all. They are not humble enough to be able to do so.

This is something, however, that we must possess—this humility, this great modesty as regards the things contained in it, so that we feel constrained to say to ourselves:

‘Here is a fragment of the Pistis-Sophia, which says, “I will extol Thee, O Light! for I desire to draw near unto Thee. I will extol Thee, O Light, for Thou art my Saviour.” Reading it thus I do not understand it’—but one must have such humility, such modesty, that one will not desire to understand it until one has called forth in one's self the possibility of understanding it. It is precisely in our age that such humility is hardly to be found.

The explorers who discover such writings among ruins and wreckage are frequently the least endowed with this modesty. They either explain what they find in the most trivial way saying, ‘The light spoken of here is a nebulous conception intended to be taken allegorically.’ Or else they say: ‘Those who wrote this long ago were at a childish stage of human evolution; we have made splendid progress since then! [You will remember what I said of this yesterday] We have indeed made such magnificent progress that it is easy for us to realise that these forefathers of ours with all their wisdom, were but at a childish stage.’ It is not so much a question in our day of not being able to understand, but above all that we cannot so easily come by a certain attitude of soul, which is necessary if spiritual knowledge is really to be attained.

This attitude of soul is that which existed in the Mysteries, and it consisted in a man's developing within him the feeling that it is not possible for a matter to be understood without first preparing the soul for it—without preparing ourself for the understanding of it. In our day a far more prevalent attitude of soul is that a clever man [and in his own opinion every grown man is very clever today] that the clever man can form an opinion regarding any matter. But the world is profound; and all that is connected with the hidden things of the world is also profound. Because of this belief in his own cleverness which every grown man has today, he simply ignores the most profound problems of the world; and when these mysteries are mentioned or written about they are treated with scorn, are flung aside into the obscurest corner and labeled—fanaticism and superstition, or even worse.

It is needful to see these facts clearly, for it is very important to recognize how at present those who do not desire to understand, spread scorn and derision on all that can only be reached by a soul that has first prepared itself with meekness and humility—with meekness and humility as regards knowledge. It is not only the knowledge of spiritual truths that is primarily wanting in our time, but rather that attitude of soul which shows true striving after knowledge.

The world now knows, however, that there are a few men—who will be more and more numerous—who recognise this very clearly, and note carefully and with interest, that therein lies the main driving force of true progress. One must first know what must happen and recognise clearly and without any illusion, that those who have already covered all true effort after knowledge with scorn and ridicule will attempt to interfere with everything that still has to enter into the spiritual development of mankind. It is now sought to fill mankind from childhood with materialistic ideas. This materialistic training lords it even over the tender souls of your children; materialistic schools are forced upon them, which, less through the content of their teaching than through their whole nature, imbue the children's souls with materialism.

In accordance with the illusion of the times, people veil this domination by saying: This is demanded by the age of liberty and freedom! What people call freedom in the age of materialism is the very opposite of all freedom; but things are so arranged that people hardly notice it. Those who have some insight into how things are do no more than combat this bondage by that which must be forbidden, others again cast sheep's eyes at those in power and seize in their grasp everything that ought to be as free as the flowers that grow in the fields.

It is necessary that we should possess that really fine attitude of mind that can only come from Spiritual Science. Then before all else, it is clear to us that what should be inculcated during the tender years of childhood into the human soul is not to be found on the path followed by the methods of thought of the outer materialism of today. We must not allow ourselves to be deceived by words, this we must understand. Further, it is necessary that we should free ourselves from the whole ‘aura’ of prejudice met with everywhere; that we should feel truly within us that attention of mind which springs from Spiritual Science and frequently ask ourselves what is within our souls from the whole essence of Spiritual Science and what is to be found there merely because we have received those forces of thought prevalent in the world today?

Perhaps as yet we can do nothing in our age to stem the course of the unfree materialistic tone of the day. But at least we must learn to feel it a bondage. Here it is that a beginning must be made. We must not be taken by illusion. For, if the world proceeds in its evolution according to the wishes of this materialistic impulse we shall gradually enter an evolution in which not only will anyone be forbidden to do anything for the health of humanity unless he is certificated, but no one will be allowed to say a word regarding science of any kind, except one who has taken a vow to speak only of such things as are patented with the stamp of the materialistic order of thought. At present the constraint of the things forbidden is not much felt. But a time is coming when, just as every effort for the healing of mankind that is not stamped and certificated will be forbidden, so every word will be forbidden that is said otherwise than in the form patented and guaranteed by the materialistic powers.

If people do not perceive the whole course of what is coming about, they will enter full-sail into this future ‘freedom.’ This will consist in promulgated laws forbidding people to teach differently from what is taught in a recognized school. Everything will be forbidden that recalls in the most distant way what, for instance, is taking place amongst us here. Because people do not see how the course of evolution is tending, they do not realize this.

It is true very little can be done in our day; but in our thoughts we must make a beginning by realising the trend of events—wherever we can, we must make a beginning. No matter how such remarks as these are received, I had to give expression to them at this turning point of the year; for the Festival of the New Year is a kind of sign marking the progress of time generally; and at this season we can best be made aware of what is contained in time as it runs its course. It cannot be sufficiently, or too frequently impressed on you, how dependent man is today on the opinions that whirl around him—what whirl about more especially when they are made permanent with foul printers' ink in the newspapers, and this printers' ink possesses infinitely active magical powers as regards all that is believed by people throughout the world. It is interesting to note what takes place when these gentlemen are not quite united among themselves. For then there occurs what overwhelms all thinking souls, things called into being by this black printers' ink which work dreadful magic in the masses of mankind today. Naturally there are always some who believe what one paper says, and others, again, who hold as irrefutable what is scribbled in another paper. They are divided among themselves. It is thus easy to see where the real fault and blame should lie. I will not say much on the subject, myself. You can read in Dr. Ed. Engel's book on the “Psychology of Newspaper Readers”: what he has to say on this matter. He says,

‘The reader of newspapers is a much muddled person. His countless valuable qualities disappear behind two: He believes everything and he forgets everything. On these two principal qualities, possessed by all newspaper readers, is founded the secret of the daily press as it exists today. Most people read but one paper, and believe what they see there. Their ideas regarding the world in the evening are the creation of what they read in the morning. When they meet other people who have read other papers and who put forward their opinions, they consider them either mad or paradoxical. Newspaper editors thoroughly understand the soul of their readers, they nurse the beliefs of their readers with tender care. A newspaper never brings to the mass of its readers a proof of what it has to communicate; even in the not uncommon case of a false presentation of facts having led to the publication of something completely foolish, they defend themselves, sheltering themselves behind the infallibility of their paper. They are, of course, obliged to publish the truth a few days later. The second quality of their readers, that of forgetfulness, then comes in usefully!’

When we come to think what a power newspapers have in the 19th century and the large share the belief in them has had in the decline of our culture, it is quite time the whole wretched business was put clearly before you. What often depresses one is, that the method of communication that we have chosen, and which should be a very different one, has to be preserved by printing. This indeed cannot be otherwise, for the Black Art is present there, and the White Art must of course reckon with this Black Art which finds expression in printed matter. We must have books, and lectures, but we ought to be awake to the fact that care must be taken that things which are now entrusted to print should not be cast abroad in the world in the same way as that which whirls through the minds of mankind on the wings of the newspapers of today.

I wish to make you realise that this is a serious matter. That is why I have permitted myself to join these observations to what I said today and yesterday in connection with great mysteries of existence, such as that of the human Earth-year, and the possibility of beholding the Light by man by the Light.