The Rudolf Steiner Archive

There are certain facts in the evolution of mankind which are hardly noticed in outer life. As a result there is misunderstanding of much that is being fulfilled in the spiritual depths underlying human evolution. It has been shown that the mystical Christ-experience—such an experience as a man may have when by profound, inner life he permeates his soul experiences with what we have called the Christ substance—was not always possible, but became so in the course of time. The historical descent into incarnation of the Christ was a necessary in preparation for the presence of the mystical Christ in the soul. It is not correct to say that in pre-Christian times the mystical Christ experience had always been possible; individuals such as Meister Eckhart and other similar personalities with their inner mystical experiences are only possible in the Christian epoch; such experiences would not have been possible at an earlier time. Abstract thinking will be fundamentally unable to understand this; only concrete and spiritually realistic thinking dealing with facts would find its way to these things. Again, the description of the Luciferic beings and the Christ can only be comprehensible if we assume that a change took place in the whole human organisation. A change, it is true, not to be realised by the external senses or the outer reason, but none the less a radical change. This was accomplished during the last thousand years before the appearance of Christ and during the centuries following His appearance. Since the Atlantean catastrophe man has essentially changed. And although in the present cycle of humanity the important thing is that man, on incarnation depends for his perception of the world, so far as his outer experiences are concerned, upon the instruments which are at his disposal in the envelopes of the physical, etheric and astral bodies, yet the nature of his perception and realisation through subsequent epochs depends upon the changes which this organisation undergoes. There is no such thing as a conception of the world which holds good for all times. Men's perception of the—world is conditioned by his organisation.

Now let us call up before our minds the most radical change in the nature of man, which has occurred since the Atlantean catastrophe. Before this the different members of our human nature were connected otherwise than they grew to be later on. The etheric body did not co-operate with the physical body during the Atlantean era in the way it has done since. Formerly the etheric body of the head, for instance, extended further above the physical head, and the progress of evolution is expressed by the very fact that the etheric and physical bodies grew more alike and their connection closer and closer. Now it is in the etheric body that all the forces necessary for the organisation of the physical body reside, all those forces which unite the members of the physical body and produce harmony between them. In the humanity of Atlantis the forces of the etheric body and especially of the head worked at the building of the physical body from outside. Later these forces drew within the space filled by the physical body and at the present day they work more in man's inner being, animating and stimulating it. But this was only a matter of development. And if we wish to understand the old Indian culture we must clearly realise that the conditions were quite different from what they became during the Chaldean-Egyptian epoch. But in humanity of the Graeco-Latin epoch, there was such a complete permeation of the physical body by the etheric body, that in no part of the human Organisation would clairvoyant consciousness have perceived the etheric body extending far beyond the physical body. This had not been the case with the old Indians. Their clairvoyant vision perceived the etheric body still extending, especially as regards the head, out beyond the physical body. Hence a native of Old India saw the world quite otherwise than did a native of Old Egypt. A man belonging to the Graeco-Latin people saw the world much as it is to be seen today, i.e. as a sense-tapestry of colours, shades, etc. But the whole of this world which lies spread out before the present day sense-perceptions, was to the Indian spirit of the olden times finely permeated by what we might today call the misty cloud characteristic of etheric nature. It arose from all things, for they all looked as if they were burning, and a fine misty smoke arose out of each form. The manner of perceiving then was what might be called a seeing of the etheric element, which was spread out over everything like dew or hoar frost. That peculiar kind of sight was then natural. At the present day the human soul can only attain to it by means of special exercises given by spiritual science. The object of the progressive evolution of mankind through the different periods of civilisation is to cause the etheric body to descend deeper and deeper into the physical body. Thus the whole manner of human perception alters, for all human perception depends upon the way in which the etheric body is organised. And this in its turn is connected with the fact that the Luciferic beings manifesting within the earth and within the soul have risen to the state of cosmic beings, and that the Christ-Being Who was formerly a cosmic being descended into incarnation in a human body and has now become an inner being.

This permeation of the Apollonian with the Dionysian principle—this transposition, as it were—only became possible because of a corresponding change in the human Organisation. It was a change that not only affected the past, but was also a preparation for the future. We live in a time when the most complete inner permeation of the physical by the etheric body is already a thing of the past; a time when the tendency of evolution is in the opposite direction. We live in an era in which the etheric body is slowly emerging from the physical body. The normal development of humanity will in the future consist in the gradual emergence of the etheric body from the physical body; the time will come when the human Organisation will once again wear the appearance which it wore in grey primeval ages, and we shall again see the etheric body spreading out beyond the human physical body. We are in the middle of this transition, and many of the more subtle diseases characteristic of the present time would be understood if this were known. But all this has a meaning and corresponds with great cosmic laws, for man could not attain the goal of his evolution unless he thus underwent a transposition of the constituent parts of his Organisation. Now everything within us is permeated by our whole surroundings; and by the divine spiritual beings in the spiritual world sending their currents down into us, just as the physical elements of the earth send their currents into our physical organisation. At the time when the etheric body was outside the physical body, currents were perpetually pouring into this etheric body man experienced this consciously as a cosmic revelation, as something revealed to him inwardly. These currents descending into his etheric body from the spiritual world also worked at the perfecting of his physical body.

Now that which descended into the etheric body of man and was experienced as the most inward element of his being, was the influence of the Luciferic world, a great and powerful inheritance brought over from the old ages of the pre-Atlantean evolution. The fact that these Luciferic influences had become so much darkened that man, at the very time when Christ appeared, could perceive nothing of them unless he had reached a high grade of initiation, is explained by the fact that the etheric body drew more and more inside the physical body and became one with it; and man learned to make increasing use of the physical organs as instruments. It was therefore necessary that the divine spiritual being shortly to appear on earth, should be manifest on the physical plane as a figure able to be perceived physically, incarnate like other physical beings upon the earth. Only thus could mankind have at that time understood a God appearing in a body because it had become accustomed to consider true only what could be observed by means of the instrument of the human physical body. This had to come to pass before those who surrounded the Christ could say by way of emphasising an event, ‘We have placed our hands in His wounds, and our fingers in the prints of the nails.’ This certainty yielded by the senses had to live as a feeling in those men, a feeling which gave the stamp of truth to the event. To that sort of testimony a man of the old Indian age would have attached no importance; he would have said: ‘The spiritual perceived by means of the senses means nothing much to me; in order to realise the spiritual there must be ascent to a certain grade of clairvoyant cognition.’ Understanding of Christ therefore had gradually to be developed like everything else in the world.

The Luciferic impulse, however, which man formerly had in his etheric body gradually became exhausted. That which he had brought with him out of primeval ages when his etheric body did not as yet dwell entirely in the physical body, but was still outside and received the Luciferic influence through the portion that still was outside, was gradually used up. In order that the etheric body might slip into the physical body it had to lose the capacity of realising the higher worlds through its etheric organs. Therefore at a certain epoch it is true to say of our human ancestors that they were still able to see into the spiritual worlds, and what they saw is preserved in their literature. There was, as it were, a primeval wisdom. The reason why later this was not more directly attainable was, that as the etheric body was taken up into the physical body, man could only make use of his physical senses and of his physical reason. Clairvoyant power was paralysed. The faculty of seeing into the spiritual world was therefore only possible in the initiates who ascended to the super-sensible worlds by means of systematic training.

The reverse process is now being enacted. Mankind is entering a condition in which the etheric body is to a certain extent drawing itself out of the physical body again; but it must not be thought that it now receives spontaneously everything which in earlier times it possessed as an ancient heritage. If nothing else happened but its withdrawal, the etheric body of man would just leave the physical body and would retain in itself none of the forces which it formerly possessed. In the future it will be born from out of the human physical body. If the human physical body did not add something to it, this etheric body would be empty, barren. The future of human evolution will be that men will, as it were, allow their etheric body to leave their physical bodily nature, and they will eventually have the possibility of being able to send it out empty. What does that mean? The etheric body is the force-bearer, the energiser of all that takes place in the physical body. It must not only provide forces for the physical body when it is entirely concealed within it, but at all times; it must provide forces for the physical body even when it is again partly outside it. If the etheric body is left empty it cannot react upon the physical body, for it would then have no strength with which to react. The etheric body must, after it has passed through the physical body, have obtained its forces from within the physical body. The forces with which the etheric body can react again upon the physical body, must have been drawn from within the latter. The task of present-day humanity is to absorb into itself that which can only be acquired through activity in a physical body. That which is gained within the physical body accompanies evolution, and when man in future incarnations lives in organisms wherein the etheric body is to a certain extent released from the physical body, he will experience in his consciousness a kind of memory through the partially liberated physical body.

Now let us ask ourselves, what enables the physical body to hand something on like an heirloom to the etheric body? What enables a man to send such forces into his etheric body that some day he will be in a position to bear an etheric body itself and able to send back certain forces into the physical body from outside? Suppose man's life, let us say, from 3000 BC to our own era, and on to 3000 AD had been such that nothing more was added to him than what would have been his without the coming of Christ; he would then have experienced in his physical body nothing that might bestow a power on the etheric body when it is released from the physical body. That which a man can hand on is what he can gain within the physical world through the Christ event. All association with the Christ principle and the experiences we may have in connection with the appearance of Christ, sink down into the life of the soul in the physical world and the soul as well as all that is physical are prepared in such a way that there can flow into the etheric body that which it will need in the future. Therefore the Christ event had to take place; to permeate the human soul in order that men should be able to understand their future evolution. That which is in the physical body today sends out forces into the etheric body; and the etheric body, nourished by the physical experiences of the Christ, will take up these forces, in order again to become clairvoyant and possess the life-forces which will sustain the physical body in the future. Hence what man experiences of Christ through the reversal of the principles has its proper bearing upon the future of human evolution.

But this alone would not suffice. By passing through the Christ experience in our own souls, by becoming more and more familiar with the Christ, and by letting Him grow more and more into our soul experiences, we do indeed thus influence the etheric body, and pour streams of force into it. Now if this etheric body withdraws and enters into a wrong element it will undoubtedly have the Christ force, but if it does not meet there the forces which are able to work in a sustaining and enlivening way upon the Christ principle which has entered it, it will find itself in a sphere in which it cannot live. The outer forces would destroy it. It would, being permeated with the Christ, and having entered an unsuitable element, be faced with its own destruction, and would react destructively upon the physical body. Furthermore the etheric body must make itself fit once more to receive the light out of which it originally sprang forth, the light from the realm of Lucifer. Whereas by an inner experience man formerly saw Lucifer appear through the veil of his soul-life, he must now prepare himself to be able to experience Lucifer as a cosmic being in the world around him. From having been a sub-terrestrial god, Lucifer becomes a cosmic god. Man must prepare himself in such a way that his etheric body is provided with such forces as make Lucifer a fructifying and a beneficent element, instead of a destructive one. Man has to pass through the Christ experience, but in such a way that he becomes capable of recognising in this world the spiritual fabric of which the world was created.

Training such as spiritual science offers, is fully empowered to prepare the whole nature of man again to understand the light of Lucifer's realm, because only thus can the human etheric body receive life forces adequate to it. Christ was influencing man even before He appeared upon the earth. As long ago as the age when Zarathustra was pointing up to Ahura Mazdao, the force of Christ was radiating down. And from the other direction there shone the power of Lucifer,

That is reversed as we have seen; in the future the forces of Lucifer will stream in from outside, while the Christ will dwell within. The human Organisation must again be influenced from two sides. The old Indian realised on the one side ‘That thou art,’ and on the other side ‘I am the all’ and knew that the world which he saw outside was the same as that within. In ancient Indian times this was realised as an abstract truth; it will be realised on earth as a concrete experience of the soul when the time is accomplished, when by means of suitable preparation, that which was manifest prophetically, among the ancient Indians, shall come to life again in a new form. Thus does human evolution proceed in the post-Atlantean epoch.

Hence it is clear that the evolution of humanity does not move in a straight line, but runs its course, as does everything in nature. I have given the example of a plant, which grows but cannot develop its fruit unless a new factor comes into its development. Here is a picture which shows that other influences must come in from another side. There is no such thing as an evolution which proceeds along a straight line. The Luciferic and the Christ principles had to overlap one another. Those who seek to find an undeviating evolution can never understand the world evolution; only those who notice the divided streams and how they mutually fructify each other can really understand evolution. During the old Indian civilisation, when man was in a certain sense differently organised, his outlook was different. What man's outlook then was can only be definitely experienced by means of that kind of clairvoyant research which is suitable for the present age. And clairvoyance is a power which today has to be acquired by effort, although it was at one age a natural faculty. It is very difficult indeed, even for those who have a thorough knowledge of spiritual science to understand how much the soul-experiences in the old Indian age different from those of later times, and one can only try to clothe this difference in words which approximate to the real sense.

When man looks out into the world today he perceives it through his various senses. We cannot here go into all that modern science has to say about sense-perception; it will suffice to hold in our mind the usual conception that man perceives the outer world by means of his various senses, and gathers the different impressions together by means of the spiritual faculty that is bound up with the physical brain. Think this over a little, and it will become evident that there is a great difference in the character of the different sense-perceptions; compare, for instance, the sense of hearing with that of sight. It is evident that as regards hearing, if we look in the outer world for the facts corresponding to it, we find matter in movement, air in regular motion. If our instrument of hearing is brought into contact with this air which is in motion we experience what is called hearing. But the inner experience of hearing and the air in motion without, are two very different things. Now sight is not such a simple thing as hearing, though physicists have made it appear to be so. Their postulate, built up by analogy runs somewhat as follows: Let us take, they say, one of the finer substances which moves just as does the air outside. But the realistic thinker sees a great difference, viz. that as regards the ear, one can very easily detect what moves outside. It can easily be proved that something really does move outside—as far as the ear is concerned—by putting little paper riders on a violin string and striking it. But nobody can see for himself the existence of vibrations in the ether. It is a hypothesis; it exists only as a theory of physics and is non-existent for the realistic thinker. Sense perception by means of sight is a very different thing. What is perceived through light is much more objective than what is sense through hearing. We perceive light as colour, we perceive it spread out in space; but we cannot, as in the case of sound, go into the outer world in search of external processes. Such distinctions as these are readily overlooked by man of modern times. The old Indian, possessing a finer consciousness of the whole outer world, could not have overlooked this. He perceived all these delicate external distinctions. I only want to point out that there are characteristic and essential differences between the realms of the various senses. If we consider the German language it may strike us that with the same word we express an inner soul experience and an impression that comes, in a sense, from outside (I admit that this happens in incorrect speaking). That word is the word ‘feeling.’ We speak of the five senses: sight, hearing, smell, taste and touch. When speaking of feeling in a superficial way we mean the sense of touch, but call it feeling and add that which is experienced by this sense to the outer sense experiences. Again, inspired by the genius of speech, we define in a much more spiritual sense than is generally realised, an inner soul experience by the wood ‘feeling.’ Experiences of joy or pain are defined as feelings. This particular feeling of which we are here speaking is an intimate soul experience; the other feelings, produced by the sense of touch, are always caused by some external object. The other feeling may be associated with an external object, but it can be seen that an external object is not the only cause, because the effect upon one person is different from the effect upon another. We have two experiences, one connected with the external sense the other bound to the inner. These two at the present day appear to be widely divided, but this was not always the case. Here we come to another view of what has previously been described in an external sense. We have described how the etheric body slips in and out again. This is connected with the fact that something takes place in the inner being of man. Today these two experiences, the experience of ‘feeling’ within one and the experience caused by personal contact with an external object which we also describe by the word ‘feeling’ are widely divided. The further we go back in the evolution of humanity, that is to say, the further the etheric body is outside the physical body, so much the nearer are these two experiences to one another. They are only widely divided in mankind today. In the Indian epoch this difference did not exist to the same extent. At that time the inner experience of feeling and the outer were more like each other. Why was that?

If you meet a man today who has an evil thought about you (let us say you dislike him and he has the same sort of feeling towards you), you will, as a general rule, if you are only provided with the external senses and the physical brain, not be deeply aware of his feelings, of his sympathies and antipathies. If he should strike you, you would be aware of it, because your sense of feeling would notice it. In the old Indian times there was a different state of things. Man then was so organised, that be was not only aware of that which is felt by the present crude sense of touch, but also of that which today has withdrawn into his inner being; he was still able to sense what someone else felt about him. Through sympathetic comprehension of another individual's feelings he awakened in his soul just such an experience as we have through the sense of touch. He felt the physical-psychical process. On the other hand that which we call our inner feeling was not so far developed in those days; it was still more closely connected with the outer world. Man had his sorrows and joys which in many respects corresponded more to outer happenings; but he could not retire so deeply into his inner being as he can today. At the present time, inner soul experience is to a far greater extent severed from the whole surroundings than formerly was the case. At the present time a man may find himself in a position in which he is surrounded by circumstances which could be better; but because of his inner soul life being severed from his surroundings he may perhaps feel inward pain without any real cause on account of his way of looking at the world.

This would have been impossible at the time of the old Indian epoch of civilisation. At that time the inner impressions were a much truer reflection of what went on in the outer environment, for man's feeling was then to a greater extent bound up with the external world. The reason for this was that in those olden times, for example, man, in his whole make up, stood in a very different relation to light. The light surrounding us has not only its external physical aspect, but, like everything physical, is also permeated by soul and spirit. The course of human evolution was such that the soul and spirit of the outer world withdrew more and more from man and gradually the physical part came to be all that was perceptible. Man came to perceive light as a fluid pouring into his Organisation from all sides, and within this light streaming through him, he felt its soul. Today the soul of the light is stopped by the human skin. The Indian organisation was permeated by what lives as soul within the light, and man realised the soul of the light. That light was the bearer of what could be perceived as sympathy and antipathy in other beings, which has now withdrawn with the soul of the light away from men. This was connected with other experiences. Today when men inhale and exhale they can, at the most, know of the existence of breath through the mechanical working. If it is at all chilled they see it becoming watery. This is a mechanical way of seeing the breath. Improbable as it may appear to the man of today, it is nevertheless true that by means of occult research we can substantiate the fact that most of the old Indians had quite a different conception of what their breath signified. The soul of light had not as yet withdrawn from what went on around men of that time; so that they perceived the air as it was breathed in and breathed out in different light and dark shades of colour. They saw the air pouring in and out again like flames of fire. We may therefore say that even the air itself has become something quite different, by reason of the change that has taken place in man's conceptual life.

Air today is something that is only perceived mechanically by men through the resistance it offers, because they are no longer directly aware of the soul of the light which permeates the air. Man has parted even from this last remnant of instinctive perception. The old Indian would not have called that which is breathed in and out merely ‘air’; he would have called it ‘fire air,’ because he saw it in varying degrees of fiery radiations.

There again we have an example of how even in external experiences the transformation in the constitution of man in the course of evolution is manifest. These are intimate, hidden processes in human evolution, and we can never understand the Vedas, if we do not understand how and in what sense the words are used. If we read the words contained in them without knowing that they described what could then be seen, the words would lose all sense, and our interpretation would be completely wrong. We must always take the realities into consideration when we approach the study of ancient documents. That which lives in the human soul alters in character with the course of time. And now a certain fact will be comprehensible which could not have been so without these statements, statements which are quite independent I of any proofs to be established by physical research. Look into the eastern writings and see how the Elements are there enumerated. They are placed in the following order: earth, water, fire, air, and ether. Only in Greek times do we find a different order which to us today is the obvious one and upon which we base all our understanding, viz. earth, water, air, fire and the other ethers. Why is this so? The old Indian consciousness saw, just as man sees today what is manifested through the solid (that which we call the earth), through the fluidic, or water, to speak in the spiritual sense. But what we today call air, to the old Indians was fire, for they still saw the fire in the air—they described what they saw as fire. We no longer see this fire in the air; we only feel it as heat. Everything has changed since the fourth post Atlantean epoch. So it was that only when they went a little higher in the series of the elements the Indians came to an element in which at that time there appeared to mankind what we today call air—the air to us being penetrated by light, but not revealing the light. In respect to fire and air, man's vision has been entirely reversed. What we have said about Christ and Lucifer crossing each other—that Christ the cosmic being has entered within the human soul, while Lucifer who at first was within man has become a cosmic being—holds good in all departments of life. That which in the first post-Atlantean epoch was what we call fire, is at the present day perceivable as air, and that which we today see as fire, was then seen as air. That which underlies human evolution is expressed not only in great things but also in small ones. These things must not be put down to chance; we can see into the profundities of what happens in the course of the evolution of mankind, if we look at things from the only real point of view—that of spiritual science. The Indian consciousness was one which felt the unity of that which lies deep down in the soul with that which is outside it; hence the Indian lived to a greater degree in his environment. The last echoes of what existed in the ancient Indian as instinctive sight are to be found in the rudimentary ‘clairvoyance’ possessed today by those men who have what we call second sight. Suppose when walking along the street anywhere, there enters the mind the thought of a certain man whom at the moment we cannot physically see, and we meet him a little further on. Why was the thought of him in the consciousness before he was seen? It is because his influence has entered into the sub-consciousness, whence it ascended into the consciousness as a complete thought. Today man possesses in rudimentary form what was once of great significance in his life. In earlier times there existed a much closer connection between inner and outer feeling. These are some more detailed instances of my oft-repeated statements that humanity has evolved out of the old dim clairvoyance into the full consciousness of the senses we now possess, and humanity in the future will once again evolve a fully conscious clairvoyance. This will be attained in such a way that man will consciously experience it; he will know that his etheric body goes forth out of him and that he can use the organs of the etheric body just as he can the physical body.

In earlier, more spiritual ages, when men had more wisdom than has modern abstract materialistic science, they were always conscious that there was an old clairvoyance to the possessors of which the world became transparent. They felt that man had lost this old sight and had entered into his present state. Formerly, men did not express their knowledge in abstract formulae and theories, but in mighty, vivid pictures. The Myths are not ‘thought out’ or invented, but are the expressions of a profound primeval wisdom acquired by spiritual vision. In ancient times there was consciousness of the fact that at a still earlier epoch man had embraced the whole world in his feeling, and this is expressed in the Myths. The ‘clair-sentience’ of the old Indian was the last remnant of an original, dim clairvoyance. This was known; but what was not known, was that this clairvoyance—let us summarise it so—withdraws little by little, giving way to the external life which is confined to the world of the senses. The more important Myths express this very fact. It was known, for instance, that there were mystery places, leading the way to the sub-terrestrial spirits and that there were others leading up to the cosmic spirits. There was a sharp distinction between them. Men who were not initiated knew nothing of this, just as today men who do not seek along the right paths have no idea that there is such a thing as Mystery Wisdom. A certain amount of information filtered out. With regard to the mysteries it is true to say that the further we go back into olden times, the more significant does their age of splendour appear. Even the Greek Mysteries do not belong to the most brilliant period. The mysteries themselves had fallen into decadence.

Nevertheless the people knew that that which came from those places where clairvoyant consciousness was still active was connected with the spiritual substance which streams through the world and animates it; they knew that where clairvoyant consciousness still prevailed, something could be experienced about the world which was possible in no other way.

And even in the period of their decadence clairvoyant consciousness was cultivated in these oracle-places, and from them information was conveyed to mankind such as cannot be experienced by ordinary sense-methods, and intellectual conceptions bound up with them. Yet it was also known that man is developing, that that which could be attained by the old clairvoyance, useful and practicable in ancient days, was no longer adequate for later times. The Greeks had a deep consciousness of the fact that that which came from the oracles certainly aroused curiosity, that men would fain know something about the hidden connections of the world, but that they had departed from the right method of using such clairvoyant information; that man's relation to the world was different from what it had formerly been and that therefore no good could originate from clinging to the results of the old clairvoyance. This is what the Greeks wanted to express and they did so in magnificent pictures. One such picture is the Oedipus legend. Through an oracle (that is to say, from a place in which secret connections, hidden from the human gaze, were clairvoyantly perceived), the father was told that if a son were born to him, disaster would result, that this son would murder his father and marry his mother. This son was born. The father tried to prevent what had been seen clairvoyantly from coming to pass. The son was sent away, and brought up in another place, but he came to know the oracle that is to say, something entered his soul which could only be known by means of clairvoyance. The Greek consciousness would say: Something still continues to enter into man from olden times, but the human organisation has already progressed so far that it is no longer adapted to this sort of clairvoyance, and cannot make use of it. Oedipus listens to the oracle, but acts in such a way that it is all the more certainly fulfilled. Men can no longer handle the results of clairvoyance; the spiritual world has withdrawn and the old clairvoyance is no longer of service to them. But there has always existed a consciousness that things will one day entirely change and that what comes from spiritual worlds will once again mean something to humanity; men have felt that what comes from these spiritual worlds will be covered over by sense life only for a time. Of these facts consciousness has existed; and has been expressed in the Myths by the forces of human evolution which created them. We have seen that the Christ event, when the two forces, the Lucifer principle and the Christ principle, crossed each other, was the decisive one in human evolution. The Christ event was the turning point, when that which comes from out of the Cosmos, from the fountain of the spirit, was to be poured as a ferment into human evolution. It had been lost, but it had to be poured in again as a ferment. That which was harmful to mankind, that which made it into something evil, is poured in as a ferment and transformed into good. The evil has to drop into the fructifying spiritual power inherent in human evolution and work with it for the good. That too has been expressed in the Myths. There is another legend which runs somewhat as follows: A certain man and wife were told by an Oracle that they would have a son, who would bring disaster upon his whole people. This son was to murder his father and marry his mother. This son was born to the mother. On account of the warning, this son was sent away too; he was put upon the island of Kariot and was found by the Queen of that island. And because she and her husband had no son, she adopted him. But later on a son was born to her. Then the foundling thought he was wrongly treated and he killed the real son. He was obliged to flee from the island of Kariot, and he went to the court of Pilate in Palestine, where he obtained employment as overseer of Pilate's household. He quarreled with his neighbour, of whom he knew nothing beyond the fact that he was his neighbour. In the course of this quarrel he killed him and later married the widow. Only then did he learn that it was his real father whom he had killed and that it was therefore his mother whom he had married. The story tells us that he saw his entire existence ruined but did not behave like Oedipus; for he was overcome by remorse and went to the Christ and the Christ received him; this was Judas Iscariot, Judas from Kariot. And the evil which dwelt in Judas became a leaven in the whole of evolution. For the deed of Palestine is connected with the betrayal by Judas; Judas is bound up with the whole event; he belongs to the twelve that are not thinkable without him. Here we see that the sayings of the oracle were indeed fulfilled, and further that they are embodied in universal evolution in the form of evil which is transformed and lives on as good.

The story (which is in reality wiser than external science) indicates in the most significant way that there is such a transformation in human nature in the course of time, and that the same thing has to be regarded differently at different epochs. In speaking of the fulfillment of an oracular saying we must not relate it in the same way when speaking of the time of Oedipus as when speaking of the time of Christ. The same fact is at the one period the story of Oedipus at another, in the time of Christ; it becomes the story of Judas. Only when we know the spiritual facts lying at the foundation of the evolution of the world and of humanity do we understand the results of those spiritual facts which are manifest to external historical conceptions. All phenomena of the sense-world, all external sense impressions or manifestations of the human soul can be comprehended by us when we understand their spiritual basis. That which the investigator of spiritual worlds discovers he gladly hands on as a stimulus to those who are willing to take it from him and who will then examine the external facts which confirm it. If what is discovered in the spiritual world be true, it is confirmed in the physical world. But every true explorer of the spiritual life will say that in communicating his knowledge of the higher world he facilitates and desires the testing of all external facts in the light of his assertions. If what I have said about the re-incarnation of Zarathustra for instance be compared with external history, it will be found that what has been said stands every test, if sufficiently careful search is made in external history. External life becomes comprehensible only when there is knowledge of the inner, the spiritual.

Up to the present we have given special attention to the way in which the soul of man in the course of evolution approaches and experiences those beings which are either to be taken as belonging to the Kingdom of Christ or to the Kingdom of Lucifer. We pointed out, for instance, that the way to those cosmic beings which in pre-Christian times had the Christ as their central figure, led outwards; but that the way into the Kingdom of Lucifer penetrated within the soul, breaking through the veils of the soul itself. And we pointed out how through the appearance of Christ on the earth, this has altered in such a way that there has been a transposition of these realms, and that mankind has advanced to an age wherein Christ must be sought within and Lucifer without. In order to establish harmony between various statements already familiar to many readers in regard to the Luciferic beings we must again say a few words about the nature of the Lucifer.

Everything in this world is complicated and may be looked at from many different points of view. It will, therefore, sometimes appear as if statements are not always in accord; light must be thrown upon a certain fact sometimes from one side and sometimes from another. Just as it is correct to describe a leaf first from the upper side and then from the lower, while it is one and the same leaf, in the same way do we describe the Luciferic principle correctly when as in previous chapters we speak of it by pursuing the path which the soul has to take to encounter this Luciferic principle. But naturally one may also consider the evolution of our earth and of the world in general more from a super-terrestrial standpoint, and characterise the position of Luciferic beings in the progress of the world from another point of view. We will devote a few words to this subject.

We know that our earth, sun and moon were once one being; that the sun separated itself from the earth in order to be a dwelling place for beings of a higher evolutionary stage, who could then work in upon our earth from outside; that after the withdrawal of the sun from the earth, beings of a still higher order remained united with the earth in order to bring about the separation of the moon; and if we think of the fact that the beings who separated the moon from the earth were those who stimulated a new inner life in man, arousing in him a soul-life and thus preserving him from mummification we shall soon be able to establish harmony between things already familiar to us and things we have been considering in the preceding chapters. We shall realise that as far as those beings which left the earth with the sun are concerned, it is natural that man in his further evolution should find them in the first place by turning his gaze to where they went with the sun. Therefore man had to seek for the realm and activity of the sun-beings with all their sub-beings, along the path leading outward into the world behind the tapestry of sense phenomena. Those beings, however, which to a certain extent were still greater benefactors of mankind and who through the withdrawal of the moon stimulated man's inner soul-life, had to be sought by descending into man's inner life, into a sub-earthly soul region, in order to find what was hidden from the external sight, and are the sub-terrestrial gods. These are they who separated the moon from the earth and aroused the soul-life of man. Within the life of the soul was sought the way leading to those gods who were associated with the beneficent event of the withdrawal of the moon. If at first we look only at these two kingdoms, of the Sun-gods and of the Moon-gods, we may define the beings as gods to be found outside in the heavens and gods to be found within the soul; and we may designate the way leading outwards as the Sun-path, and the way leading inwards into the soul, as the Luciferic path. The beings of Lucifer are those who did not participate in the withdrawal of the sun from the earth. And certain other beings, who are the highest benefactors of mankind, but who at first had to remain hidden, and who did not accompany the sun in its withdrawal, belonged, strictly speaking, to neither of those kingdoms. Those were the beings who remained behind during the old moon evolution, who did not attain to that grade which as spiritual beings, standing at that time much higher than men on the moon, they might have reached. Thus it was impossible for them to participate in the withdrawal of the sun, during the earth-evolution which followed. In a certain sense their destiny was to go out, as did the Sun-spirits and to work down upon the earth from the sun; but that it was not possible for them to do. It therefore came to pass that these beings, in a certain way, made an endeavour to separate themselves from the earth with the sun, but that they could not keep pace with the conditions of evolution of the sun, and fell back again upon the earth.

These beings, then, did not from the beginning remain behind with the earth, when the sun separated from it; they could not exist in the sun-evolution and fell back again to be reunited with the earth evolution. Now what did these beings do in the course of the earth evolution? They tried with the help of human evolution upon the earth to continue their own quite individual evolutionary course. They could not approach the human Ego; and those beings who had brought about the separation of the moon could approach the human Ego from within. The beings who had fallen back from the sun approached the human soul when it was not yet ripe to receive the revelation to the higher benefactors who had brought about the separation of the moon. They approached the human soul too soon. If man had fully awaited the beneficial influence of those spiritual beings who worked from the moon, that is to say, from the inner part of his being, then that which actually came to pass at an earlier epoch would have come to pass later. These Moon-gods would have slowly ripened the souls of men until a corresponding evolution of the Ego had become possible. But these other beings approached man and poured their influence, not into the Ego, but into the human astral body from within, just as the Moon-gods do; these beings sought the same way, through the inner being of the soul, upon which later the real Moon-gods worked; that is to say, these beings settled down in the kingdom of Lucifer. These are the beings which are symbolised in the old biblical writings by the serpent. They are the beings which approached the human astral body too soon and worked in the same manner as all other beings which work from within. And since we designate beings whose influence is from within, as Luciferic, we include also those beings which remained behind. They came to man when he was still unripe for such an influence they are on the one hand his seducers, but they also create freedom for him, create the possibility of his astral body becoming independent of those divine beings which would otherwise have taken his Ego under their protection and would have poured into it all that can be poured into the essence of the Ego from divine spheres. Thus these Luciferic beings came to the astral body of man, and filled it with all that can give him enthusiasm for the sublime, the spiritual; they worked upon his soul, and, although they were beings of a higher spiritual order than men, they were in a certain sense his seducers. That which in the course of the evolution of the earth came to man, and which on the one hand brought him freedom and on the other the possibility of evil, came from within, from Lucifer's kingdom. For these beings could not manifest themselves from without, they had to insert themselves into the inner part of the soul; for that which approaches man's Ego can come from without, but nothing external in this sense can come to his astral body only. In the great kingdom of the Light-bearer, of the beings of Lucifer, there are sub-species of which we can well understand that they might become the seducers of man. And we can also well understand that just on account of these beings strenuous discipline was practiced when it was a question of leading man into those realms which lie on the other side of the veil of the soul-world; for if he was led along the inner path of the soul he met there not only the good Luciferic beings who had given him inner light, but also and first, those Luciferic beings who were his seducers and who spurred him on by imparting pride, ambition and vanity to his soul.

It is very important to realise that we should never try to encompass the worlds behind the sense world and behind the soul-world with the intellectual concepts of modern culture.

If we speak of the Luciferic beings, we must become acquainted with the whole range of their kingdom, with all their species, categories and variations. We should then see that when at times mention is made of the danger of a certain species of Luciferic being the speaker is not always aware of the whole extent of the kingdom in question. It may be right to speak of certain species of Luciferic beings in the sense of some ancient script, but we must at the same time take into consideration the fact that the reality is infinitely deeper than men can generally realise. At a time when both outward turning and inward turning contemplation were, in people of a certain period of culture, still very keen, man perceived that the outward path led to the realisation of ‘That thou art’ and that the inner path led to the realisation of ‘I am the All,’ that the outer and the inner path both led to the Ego as an unity. In that first post-Atlantean epoch of civilisation man was able to think and feel quite differently about what underlay the spiritual realms than was possible at a later time. It is on that account extraordinarily difficult for ordinary consciousness to transport itself into that wonderful post-Atlantean culture and to identify itself with a soul living at that time.

We have seen how completely different man's feeling life was at that early time; how he felt the soul of the light stream in from all sides through his skin, as it were; and how through this he was able to collect out of the surrounding world experiences which are hidden from him today. But something else was connected with all this.

Those familiar with my ‘Outline of Occult Science,’ will know that human evolution in the post-Atlantean era is divided into the Old Indian, the Old Persian, the Chaldean-Egyptian, the Graeco-Latin, and the present cultural epochs; in the Graeco-Latin period came the Christ Event. Our culture epoch will be followed by another and this in its turn by the last, after which the earth will again undergo a change somewhat as it did at the time of the Atlantean catastrophe. We have therefore seven epochs of civilisation. In these seven we have a central one standing alone, the Graeco-Latin epoch of civilisation with the Christ Event. The other epochs of civilisation bear a certain relationship to one another. The Chaldean-Egyptian civilisation repeats itself in certain phenomena of the fifth, i.e. of our own epoch. Certain phenomena, facts and conceptions apparent in the Chaldean-Egyptian epoch reappear, but wearing of course a somewhat different form, because they are permeated by the intervening Christ impulse. This is not a simple repetition of the Chaldean-Egyptian civilisation, but a repetition wherein everything is steeped in what the Christ brought to the earth. It is in one sense a repetition and yet in another it is not. Men who have had a deeper understanding for the course of human evolution, and who have taken part in it with their souls have always felt something of the kind. Many such persons even if they have not advanced to occult knowledge, are pervaded by something like a recollection of old Egyptian experiences. The wonderful knowledge of the stars in their courses which the wise men of Egypt brought through into their Hermetic science has revived in our fifth epoch of civilisation in another and more material form. And those who participated in the revival felt this with special emphasis. Let me give one example only.

When that individuality who once in the mystery places of Egypt raised the eyes of his soul up to the stars, and sought to unravel their secrets in celestial space after the manner of those clays, under the guidance of the Egyptian sages, lived again in our own epoch as Kepler, that which had existed in another form in his Egyptian soul, appeared in a newer guise as the great laws of Kepler which today are such an integral part of Astro-physics. It came to pass also that within the soul of this man there arose something which forced these words to be uttered—words which may be read in the writings of Kepler—‘Out of the holy places of Egypt I have brought the sacred vessel; I have transported it to the present time, so that men may understand something in these days of those influences which are able to affect even the most distant future.’ We might give hundreds of such examples to show how that which existed in the Chaldean-Egyptian epoch of civilisation lives over again in a new form.

We are now in the fifth epoch of civilisation of the post-Atlantean era. This will be followed by the sixth, which will be very important. It will be a repetition of and at the same time an advance upon the old Persian civilisation of Zarathustra. Zarathustra looked up to the sun and saw behind the physical sunlight the Christ spirit whom he called Ahura Mazdao, and drew men's attention to Him. This Christ Being has now descended to earth; Christ must penetrate so deeply into the innermost part of those souls who in the course of the sixth period of civilisation have made themselves sufficiently ripe, that numbers of men on looking into the innermost part of their souls will be able to feel that powerful emotion arise within them which Zarathustra formerly was able to arouse when he pointed to Ahura Mazdao. For in the sixth epoch there will come about in a great number of men through contemplation of their own inner being, through a new recognition of the Sun Being who was revealed in ancient Persia, something like a recapitulation but of an infinitely more sublime, more spiritual and more intimate character. I have already said that when the Greeks, in their way and after their own fashion spoke of Ahura Mazdao, they called him Apollo. In their Mysteries they allowed men to become acquainted with the deeper essence of this Apollo. Above all they saw in Apollo the spirit who not only directed the physical sun forces, but who also guided and directed the spiritual sun-forces to the earth. And when the teachers in these Apollonian Mysteries desired to speak to their pupils of the spiritual and moral influences of Apollo, they said that Apollo filled the entire earth with the holy music of the spheres, that is to say, he sent down rays from the spiritual world. And they saw in Apollo a being accompanied by the Muses, his assistants. A wonderful and deep wisdom is wrapped up in Apollo and his nine-Muses. Man's being consists of physical body, etheric body, astral body, sentient soul, intellectual soul, consciousness soul and so on; man is an ego-centre, having seven or nine members around it, all of which are parts of its being. Let us ascend from a human being to a divine being, and think of the Ego as this divine being, and of the members as his helpers, each helper being a single individuality. Even as in man the different members, physical body, etheric body, astral body and so on are gathered together and grouped around his Ego, so were the Muses grouped around Apollo. What was said in connection with this subject to those about to be initiated into the Apollonian mysteries is of a deep significance. A secret was confided to them, and the secret was this: that the god who in the second epoch had spoken such wonderful words to Zarathustra, would speak to men in the sixth epoch in a very special way This was the intention and meaning of the saying that in the sixth period the Song of Apollo upon earth would attain its goal. In this saying which was frequently quoted by the pupils of the Apollonian mystery-schools was expressed the fact that during the sixth epoch the second period of the earth-evolution would be recapitulated on a higher stage. The first epoch will reappear in a higher form during the seventh period.

It is the highest possible ideal for present day man to attain to the knowledge of the first post Atlantean epoch as permeated by the Christ to regain a way of feeling, of looking at things, which characterised the first post-Atlantean epoch though at a lower stage. Once again at the conclusion of our post-Atlantean period shall the man who takes the path out into the external sense-world and who wrestles with what is revealed in his own soul-world, recognise that both these paths lead him to an unity. It is therefore good to transpose ourselves to some extent into that which for us today—for we are in the intermediate epoch—is the somewhat alien feeling and thinking of ancient Indian times. Even if we only find a few traces we nevertheless perceive something of the quite different character of feeling and thinking, of the quite different attitude to wisdom and life existing at that time, when the Ego-consciousness did not exist in human feeling in such an awakened form. What was written clown in the Vedas was the teaching of the great teachers of ancient India, the holy Rishis, and when we state that the holy Rishis were inspired by the high individuality who guided the peoples of old Atlantis through the Europe of today over into Asia, we are only recording a fact. In a certain way the holy Rishis were the pupils of this high individuality, of Manu. And what did Manu communicate to them? Manu communicated to them the way in which they had at that time attained to the first post-Atlantean wisdom, knowledge and cognition. For our modern methods of acquiring knowledge, whether by observing external nature or by descending into the inner life of the soul in the way that it has become today, would have had no meaning at that time.

During the first period of civilisation of the post Atlantean time among the old Indian people, the etheric body was to a far greater extent outside the physical body than is the case today. The old Indian could make use of this etheric body and of its organs if he gave himself up to it, if he did not go out into the external life of the physical body, and as it were forgot that he was in a physical body. When he did this he felt as if he were being lifted out of himself, like a sword out of a scabbard. In this experience he became aware of something which may be described as follows: ‘I do not see with eyes or hear with ears, or think with the physical organ of understanding; I make use of the organ of the etheric body.’ And this he did. Then, however, living wisdom rose before him; not thoughts which men may think or have thought, but thoughts according to which the gods without had fashioned the world. Deeply immersed in spiritual life, the Indian knew nothing about what we today call thought, fabricated as it is by the instrument of the brain. He never thought things out intellectually, or reasoned about them; he rose out of his physical body into his etheric body, and from there he looked all around him at the cosmic totality of the thought of the gods, whence the world sprang forth. He saw in a flash the gift proceeding from the divine world. With his etheric organs he saw the thoughts of the gods depicted in the design of all things. He had no need of logical thinking. Why must we think logically? For the reason that we must find truth through logical thinking, because we might otherwise make mistakes in linking up chains of thought. If we were so organised that right thoughts coalesced of themselves, we should not require logic. The old Indian did not require logic for he looked at the thoughts of the gods, which were right of themselves. He wove around himself an etheric, cosmic net, wove it out of the thoughts of the gods. He looked into this web of thought, which appeared to him like a soul-light pervading the world, and in it saw the primordial, eternal wisdom. This highest stage of perfection, which I have just described to you, was of course only possible for the holy Rishis, and with this vision they could proclaim great world realities. What kind of feeling did their visions arouse? They felt that into this world-web of wisdom, in which everything was written in living prototype, which was entirely woven of and irradiated by the soul of the light, truth and knowledge poured. Just as man of a later time feels something stream into him when he draws a breath, so the old Indian felt that the gods sent out wisdom to him and that he drew it in, even as the air is sent out to us in the breath that we draw in. Soul-light, and moreover soul-light pervaded by spiritual wisdom, it was that the ancient holy Rishis drew in, and this they were able to teach to their disciples. They were justified in saying that everything which they proclaimed was breathed out by Brahman himself. That is the meaning of the deep expression, an expression which is verbally correct: ‘It is breathed out by Brahman and breathed in by men.’ That was the position of the holy Rishis as regards the wisdom of the world, as regards the things which they made known. These were then written down in the different portions of the Vedas, in pictorial form, if the expression may be permitted; yet these forms were but feeble reproductions of the original visions. We must always bear that truth in mind when reading the Vedas today, and not imagine that we are contemplating in its fullness the original sacred wisdom beheld by the ancient Rishis. We must understand that the Vedas are of a different character to other writings. Many documents of many kinds are to be found in the world. Speaking from our particular standpoint, for instance, we may say: ‘We find an inward soul-life pervaded and filled with the Christ in the Gospel of St. John.’ But if we consider the manner in which that Gospel is expressed, if we regard its exterior form, we find it less closely expressive of its contents, than the medium used to embody the wisdom of the Vedas. There is a close connection between the outward expression and the inner content of the Vedas, because that which was breathed in was expressed in the Vedic words simultaneously, as it were; whereas the writer of St. John's Gospel had its deep wisdom imparted to him at one time and wrote it down later; consequently the vision and the expression are further separated than in the Vedas.

We must understand these things clearly if we really wish to comprehend the evolution of the world. We must value the Gospel of St. John more highly than anything else but it is also natural that a Christian should not be satisfied with the mere letter, but should penetrate through, as spiritual science does, into the spiritual content of the Gospel according to St. John. It is natural that he should say: ‘It only becomes what it ought to be to me when I pierce through into that of which it is the outer expression.’ But anyone who wishes to adopt the right attitude towards the Vedas must feel as did the man of ancient India that what was to be found in the Vedas was not written down later by any man as the expression of divine wisdom. Therefore the Vedas, especially the Rig Veda, are not only records of something holy, but are themselves sacred to those who perceive what they are. And hence arose the infinite veneration for the Vedas themselves in olden times, a reverence such as is offered to a divine being. That is the fact we must understand. And we must gain this understanding by contemplating the souls of the old Indian people. There are many things to be learned because we are advancing towards an ideal; the ideal of the first period of civilisation at a higher stage, and of its reestablishment. We must learn to understand, for instance, what is said of Bharavadscha, that he studied the Vedas for three hundred years. A man of the present day would think he possessed mighty knowledge if he had studied the Vedas for three hundred years; he would think he knew a good deal even if he had studied them for a much shorter time. Yet it is related that one day the God Indra came to Bharavadscha and said to him: ‘Thou hast now studied the Vedas for three hundred years; see, there are three very high mountains yonder. The first one represents the first part of the Vedas, the Rig-Veda; the second one represents the second part of the Vedas, the Sama-Veda; and the third one represents the third part of the Vedas, the Jagur-Yeda. Thou hast studied these three parts of the Vedas for three hundred years.’ Then Indra took three small lumps of earth out of these mounts, Just so much as could be held in the hand, and said: ‘Look at these lumps of earth; thy knowledge of the Vedas is as these lumps in proportion to yonder towering mountains.’ If what is here said be transposed into a feeling, it is this: that if, in approaching the highest wisdom (whether it be in this or any other form, even in the form in which we find it today when we are called by the Rosicrucian method to seek for it not in books but by observation of what is to be found in the world) we can apply this story, we are taking the right attitude. Hardly anyone can say that he has heard as much about spiritual knowledge as had Bharavadscha about the Vedas; but everyone can make this comparison between himself and Bharavadscha, and he will then have put himself in the right relationship as far as his feelings are concerned, with the all-embracing wisdom of the world. And he will be aware of something infinite of which we can only possess a small fraction. In this way, too, we get the right kind of yearning to go forward and to have patience until another little fraction of wisdom is added. Much may be learned from the ancient wisdom of the East; but among the most valuable things which can be learnt from the Light of the East are those which are connected with our feelings and our perceptions, and something of this can be learned in what the God Indra gave to Bharavadscha by way of instruction as to the right attitude to assume towards the Vedas. Feelings of holy awe and reverence such as were felt in those ancient days must again be acquired by us, if we would advance to an epoch wherein we may once more, through the disclosures made in the newer mysteries, penetrate into that veil of wisdom which is woven of divine and not of human thoughts. These feelings are the very highest we can acquire. But we must not think that we already possess them, we must clearly realise that knowledge alone leads up to these highest feelings. And if we avoid thinking, if we take life too easily and decline to seek the feelings that are to be found on the ethereal heights of thought, we shall experience only ordinary trivial feelings and mistake them for what is obtained by the soul when it steeps itself in contemplation of divinity. Feelings such as were to be found among the old Indians were the essential means of approach to all the wisdom of the first post-Atlantean epoch, and to the ability to assume a right attitude towards the world in that age as well as to perceive that unity which is to be found in the spiritual worlds, whether upon the outward or the inward path. But in each successive civilisation something new must come to light.

Whereas the old Indians realised that both paths led to the same goal, the old Persian, the Chaldaic-Egyptian and the Graeco-Latin epochs came to regard the two revelations from within and without as being in different directions. On the one hand we have the revelation coming from outside, and on the other the manifestation from within. This is already observable during the second epoch of the post-Atlantean civilisations. There we have on the one side not only the path of the people, but also the path of the mysteries, leading externally as well as inwardly to the realm of Ahura Mazdao, That which was still a living reality in old Indian thought, the one-ness which was to be found in both the spiritual worlds, had already disappeared from the eyes of the second post-Atlantean civilisation. That unity which had already withdrawn into impenetrable depths of existence could still be dimly sensed, but it could no longer live in the soul. The old Indian felt: ‘Whether on the one side I go outwards or on the other side I go within, I come to the unity.’ The Persian, in so far as he followed the teachings of Zarathustra, in following the outward path said: ‘I come to Ormuzd’; or if he took the inward path, ‘I come to the being of Mithras.’ But in his consciousness these two paths were no longer united. At most he dimly sensed that they must be united somewhere. Therefore he spoke of that being who could then be sensed but dimly, as the Unknown in Darkness, the unknown primeval God. This God then, was a primeval spiritual being whose existence was not doubted, but whom men could no longer find. Zaruana Akarana was the name of this god existing in the darkness. That which could be attained to lay behind the tapestry of the external sense-world and Zarathustra's teaching laid special emphasis upon this phase. It was therefore something deriving from Zaruana Akarana, it was the God Ahura Mazdao, the Lord in the realm of the Sun-spirits, in the realm whence the beneficent influences came down, which in contradistinction to the physical may be designated as the spiritual sun-influences. From this same spirit also did the old Persian civilisation derive its moral precepts and laws, which the initiate—for it was he who by means of initiation raised himself to a knowledge of these precepts and laws—brought through as codes of morality, and as laws for human conduct, for human functions, etc. That was one path, and men who followed it, saw in the very highest region, the spirit of the sun and his rule; they saw the servants of the sun spirit, the Amshaspands, arrayed as it were, around his throne, and who are his messengers. The sun-spirit was lord over the whole realm; the Amshaspands directed the various activities. Beings of a lower order, subordinate in their turn to the Amshaspands, are generally called Izets or Izarads and finally beings of whom it may be said that they correspond in the spiritual world to the thoughts in the soul of man. Thoughts in the human soul are only the shadow-reflections of realities; outside in the spiritual world they are spiritual beings. According to the old Persian conception these beings, called Fravashi (Feruers), were immediately above man. Thus during the old Persian evolution it was conceived that behind the covering of the sense-world there were successive stages of spiritual beings rising higher and higher up to Ormuzd.

Now the whole nature of old Persian humanity was different from that of the old Indian. The characteristic of an etheric body which was still to a great extent outside the physical body no longer obtained in the humanity of old Persia; the etheric body had by that time slipped very much further into the physical body. Therefore men of the old Persian civilisation could no longer use the instruments of the etheric body in such a way as did the old Indians. The instruments used by the old Persians were the organs which originally formed part of what today we call the sentient, or astral body.

The nine constituent parts of man, as we know, are as follows:

Spirit Man, Intellectual Soul, Life Spirit, Sentient Soul, Spirit Self, Astral Body, Consciousness Soul, Etheric Body, and Physical Body.

As we have seen, the old Indian made use of his etheric body when he wished to raise himself up to realms of the highest knowledge. The Persian was no longer able to do this; but he could make use of his astral body, and this he did. Because he could no longer perceive through the etheric body the highest unity was hidden from him, but by means of the astral body he had still to a certain extent astral vision. This was the case with many members of the old, Persian people; astrally they saw Ahura Mazdao and his servants because they were still able to make use of the astral body. Now you know from the description in my book ‘Theosophy’ that the astral body is bound up with the sentient soul. When, therefore, a member of the old Persian nation made use of his astral body, his sentient soul also was present; but he could not make use of it because it was still undeveloped. He made use of his astral body in which the sentient soul was always a factor, but he had to take that soul just as it then was. Therefore he felt that when the astral body, developed as it then was, raised itself up to Ahura Mazdao, the sentient soul was there also. The latter, however, was felt to be in some danger, that it would, when revealing its perceptions, send them straight down into the astral body. The old Persian said to himself: ‘The sentient soul will not externalise that which it encounters in the way of old Luciferic temptations, but it will send their influences into the astral body.’ He realised that influences from the sentient soul were working in upon the astral body, presenting, as it were, a reflection from the outer world, of what had been at work in the sentient soul from ancient times. This is called the influence of Ahriman, of Mephistopheles. And so man felt himself to be confronted by two powers. If he looked up to that which could be attained by directing his gaze outwards, he saw the mystery of Ahura Mazdao; if he looked inwards he found himself by the help of the astral body, but through the influence of Lucifer working in it, face to face with Ahriman, the opponent of Ahura Mazdao. There was only one thing which could be any protection to him from the temptations of the Ahrimanic beings, and that was to press onward to initiation and the development of the sentient soul. By developing and purifying it and thus striding in advance of humanity, he took the path leading inwards, that did not lead to Ahura Mazdao, but to Lucifer's realms of light. And that which permeated the human soul upon the inward path was in later times called the God Mithras. Hence the Persian Mysteries which cultivated the inner life were the mysteries of Mithras. On the one side therefore we have the god Mithras whom a man met when he took the inward path and on the other the realms of Ahura Mazdao, which he found on the outward path.

Now we will pass on to the next post-Atlantean civilisation, to the Chaldaic-Egyptian period. There is good reason for giving it a double name. For on the one side we have throughout this epoch of civilisation, over in Asia, people belonging to the northern stream of peoples who form the Chaldaic element; on the other side we have the Egyptian element, representing the stream of people who went more to the south. This is an epoch wherein two streams of nations encountered one another. And if we remember that the northern stream developed more particularly external vision, pursuing the reality of beings to be found behind the sense-world, and that the Egyptian peoples sought for the spiritual beings to be found upon the inward path, we shall realise that two streams co-existed during this third epoch. The outward path taken by the Chaldeans and the inward path taken by the Egyptians came in contact. The Greeks were right when they compared the Chaldaic gods with their own Apollonian realms; they sought in their own way in their Apollonian mysteries for that which came to them from the Chaldeans. But when they spoke of Osiris and of that which was connected with him they sought for illumination through the mysteries of Dionysos. At that time people still had a consciousness of spiritual relationships. Now mankind in the course of its evolution develops new members in the constitution of man. In the old Indian period the etheric body and its organs were developed; in the old Persian period men developed and used the astral body, and in the Chaldaic-Egyptian period the sentient-soul, that is to say, an inner member. Whereas the astral body is still directed outward, the sentient soul is directed inward. Hence man drew further away from the divine-spiritual worlds than was formerly the case. He lived an inner life in the soul, and as regards that which is not within him, life was limited to what the senses perceived. On the one side the world of sense grew more and more dominant, and on the other, the soul life established its independence. The development of the sentient-soul belonged to the third epoch. But what the sentient-soul developed during the Chaldaic-Egyptian period was no longer wisdom which could be seen and read as it were from the external environment. It was a process resembling man's present thinking today, but it was much more alive, for the reason that man of today has already attained to the consciousness-soul. Thoughts were then much richer, more full of life than is the case today. Man in these days does not experience his thoughts with the same intensity with which he becomes aware of a taste or a scent. During the Egyptian epoch, while the sentient soul was being intensively developed, thoughts were as vivid in the soul as is today the perception of colour, or scent, or taste. Today they have grown fainter and more abstract. In the Egyptian epoch they were concrete. They were more life visible thoughts; although not thoughts which could be said to take objective shape in the physical world they were nevertheless thoughts carrying with them a conviction that they had not been puzzled out, but rose in the soul like inspirations, surging in suddenly and presenting themselves in a flash. These people did not say that they breathed wisdom in, but that they were permeated by living thoughts, which sprang up out of the soul, which were impelled from the spiritual world into our own. Thus does everything change in the course of time. And so a man belonging to the Chaldaic-Egyptian epoch no longer was conscious of the wisdom of the world spread out as a tapestry of light around him, to be breathed in. He was conscious of possessing thoughts which rose within him as inspirations. And the content of the science thus rising in man's being is Chaldaic astro-theology and Egyptian Hermetic wisdom. That which lives in the stars and moves them in their courses, that which pulsates in all things, could no longer be, as it were, read by man, but it revealed itself to his innermost being in the form of the ancient wisdom of the Chaldaic-Egyptian, period. Moreover old Chaldean men had the following feeling:

‘That which I know is not only my inmost being; it is a reflection of what is taking place externally.’ The old Egyptian felt what thus arises to be a reflection of the hidden gods whom men do not meet between birth and death, but between death and a new birth. Thus did the Egyptians and Chaldeans differ from each other, in that the latter realised through their wisdom what lies behind the world in which we live between birth and death, and the former, the Egyptians, realised through their inspired wisdom the living beings whom man encounters between death and a new birth. Necessarily, however, as may be seen from the whole purpose of this evolution, these inspirations from within, these massed thoughts arising as inspirations, were far removed from the conception of a primordial being in its unity. Men could no longer penetrate as far as during the old Persian period when it was possible still to make use of the astral body. Impressions had all grown fainter; they were not so external, for the outer world had already withdrawn itself considerably. Accordingly man experienced wisdom of the external world within themselves, and no longer experienced the wisdom in the external world itself. Nevertheless those who had learned to appreciate the wisdom of the old Persian epoch in the right manner entertained for it feelings of high respect and deep gratitude. And if we need a short definition of the paradoxical wisdom with which the Chaldeans expressed that which they saw in the spiritual foundations underlying the physical world, we must call these utterances ‘Chaldean Proverbs’; and the collection of Chaldean Proverbs was a very highly valued treasure of wisdom in the old times. World secrets of infinite importance are to be found therein. They were valued as highly as the revelations experienced between death and a new birth; and these were treasured as the source of Egyptian wisdom.

But that reality of which during the ancient Indian epoch there had been direct cognition, became shadowy and dim; its deeper essence came to be entirely hidden from the eyes of man. This highest reality was still more shadowy to Chaldaic-Egyptian wisdom than Zaruana Akarana had been to the vision of old Persian seers. The Chaldeans called it Anu; Anu does in a sense express the unity of both worlds, but an unity far above man's knowledge; they did not venture to penetrate even into those regions into which the humanity of the time of Zarathustra looked up, but they turned their visions to spheres which were very near to human thought. Everything, they said, was to be found there, for the highest is to be found even in the lowest; but they also found something there expressive of the reality of a being, a shadowy reflection of the highest. This they named Apason. Apason seemed to them to be as a shadowy reflection of what we today conceive of as substance below Spirit man, substance, as it were, formed out of Life Spirit. To this they gave a name whose nearest equivalent in English sound would be something like Tau-te. There was also a reality to which they gave the name of Moymis. Moymis was approximately that which spiritual science would describe as a world-spirit, a being whose lowest principle is the Spirit Self. Thus the old Chaldeans contemplated a trinity above them, but they were conscious of the fact that this trinity only manifested its real nature so far as its lower members were concerned, and that its higher members were only shadowy reflections of the highest, which had entirely withdrawn from them. And Bel, the god who as creator of the universe was also the national god must be thought of as a descendant of this Moymis who had entered the region of Ego-hood or of Fire Essence.

Thus we see how the essential nature of an entire people expressed itself even in the naming of the gods. When a person belonging to the old Chaldaic epoch took the path to his inner being, he spoke of having passed through the veil of soul-life into a world of sub-human or subterranean gods. Adonis is a later name for the beings found by taking the inward path. This path was accessible to initiates only, for it was beset with great dangers for a non-initiate. And when an initiate trod this path, attaining on the one side to the world beyond the senses, and on the other to the world that underlies the veil of the soul world, he experienced something comparable to the experiences encountered in initiation at the present day. Anyone initiated in ancient Chaldea went through two separate experiences, and care was taken to have them take place as nearly as possible at the same time. One experience was that of entering the spiritual world from the outer world, the other was being admitted into it from the inner world; and these two had to coincide as far as possible in order that the candidate might learn to feel that the same spiritual forces were expressing themselves through spiritual life and interaction both without and within. On the inward way he met the spiritual being called Ishtar, who was known to be a beneficent moon divinity, and who stood on the threshold that hides from man the spiritual element standing behind his soul life. On the other side, where the door opening through the outer sense world into, the world of spirit is situated, stood the Guardian Merodach or Mardach, and he stood there with Ishtar. Merodach (whom we may compare with the Guardian of the Threshold, with Michael) and Ishtar were the pair who imparted clairvoyance to the soul and led men by both paths into the spiritual world. That experience is still expressed symbolically today by the saying that ‘The shining cup is given to man to drink from.’ That is, as if by a draught he learns to experience the very first activities of his lotus flowers.¹ There after he made further progress. What we must bear in mind is that it was necessary to step across a certain threshold even at that time.

In Egypt the procedure was not identical though similar. Then came the epoch which was to prepare for the descent of the cosmic sun god upon the earth. The spirit who previously had been external now had to enter into the human soul, had to be found within it, even as formerly the Luciferic divinities and Osiris were to be found there. The two paths clearly shown in the contrasts between the Chaldeans and the Egyptians had to make one another fruitful. Such an event was essential. How could it take place? It could only occur after a ‘connecting link’ had been created. This proceeded from Ur of Chaldea, as the Bible truly states. It takes up the revelation coming from without then it passes on into Egypt, absorbs that which comes from within and unites the two, so that for the first time in Jahve we have a being heralding the Christ who unites the two paths. Jahve or Jehovah is a divinity to be found on the inward path, but Jahve is not visible in himself. He only becomes visible when illuminated from without. Jehovah reflects the light of Christ. Here we can clearly see the two paths we have been studying so intensely, running side by side and each fructifying the other. And when this begins, quite a new process becomes apparent in human evolution. The outward an the inward fructify each other; the inward becomes the external and that which formerly lived only inwardly and within time now spreads out into space, so that the two paths continue side by side. Consider your own soul life! It does not spread out in ‘space,’ it runs its course in ‘time.’ Thoughts and feelings follow one another (in ‘time’). That which is outside is spread out in space, in simultaneous co-existence. Accordingly an event had to happen which may be called the outflow into space and co-existence of something which till then had only lived in time. And that event duly took place; something which had hitherto lived only in time became from that epoch onward a co-existing life in space. In this manner occurred a change of profound importance and one to which expression was given in an equally profound manner.

All previous human spiritual evolution in leading out beyond the external world of space led also into external time. Now everything that comes under the laws of time is regulated by the measure and the nature of the number seven. We learn to understand the evolution of the world by basing it upon the number seven and counting, for example, the seven stages of Saturn, Sun, Moon, Earth (or Mars-Mercury), Jupiter, Venus and Vulcan. In everything which has to do with time we proceed aright by making use of the number seven. In ‘time’ we are everywhere led to the number seven. All the schools and lodges whose teachings lead out of space into time have seven as a fundamental number when they lead to the super-sensible. This number seven is associated with the holy Rishis, and with the holy teachers of other nations down to the seven wise men of Greece. But the fundamental number of space is twelve, and in flowing into space, time is revealed according to the number twelve. At the point where time flows out into space the number twelve dominates. We have twelve tribes in Israel, also twelve apostles at the moment when Christ, Who had previously revealed Himself in time, poured out into space. What is within time occurs in succession. Hence that which leads out of space into time, to gods of the Luciferic realms, leads into the number seven. If we would characterise anything in this realm according to its essence, we find the being by going back to the ancestry. In order to perceive that which develops itself in time we pass from the later back to the earlier, as from child to father. On going into the world of time, in which the number seven obtains, we speak of children and of their origin, of the children of spiritual beings, of the children of Lucifer; when we lead time out into space we speak of beings existing simultaneously, in whose nature, co-existence and also the flowing of souls, the impulses from one to another in space demand our consideration.

Where the number seven, through the fact that time pours out into space, changes into twelve, the connotation of ‘children’ ceases to have the same super-sensible meaning and the connotation of ‘brotherhood’ enters, for beings who live side by side are brothers. The concept of sons of gods is changed in the course of evolution into the concept of brothers living side by side.

Brothers and sisters live side by side. Beings who descend from one another live after one another. Here we see the transition, at a significant epoch, from the sons or children of Lucifer's kingdom and of his being to the brothers of Christ, a transition of which we shall speak further.

• 1. See “Knowledge of Higher Worlds, and its Attainment,” by Dr. Steiner. Revised edition translated and published 1922–23.

The facts stated at the end of the last chapter cannot but be somewhat unintelligible to persons who encounter them for the first time, for they belong to the secrets of numbers. And the secrets of numbers are those which are in a comparative sense the most difficult to master.

It has been stated that there is a certain relation between the numbers seven and twelve, and that this relation has something to do with time and space. Now this profound mystery can, gradually, be understood by everybody, but it must necessarily remain a mere statement to the kind of cognition which today is alone recognised as such. It has to be elucidated, explained. An understanding of the ‘machinery’ of the world may be reached, as I have already indicated, by distinguishing between conditions which are essentially those of space and conditions which belong essentially to time. We understand the world which surrounds us primarily in terms of space and time; but if we do not confine ourselves to speaking of time and space in an abstract sense and endeavour to understand how conditions are regulated in time and how the different beings in space are related to each other, we find a thread leading on the one side through the complicated relations of time, and on the other through the complex conditions of space. In the first place we observe the course of world events in the light of spiritual science. We look back at earlier incarnations of man, of races and civilisations, as well as of the earth itself. We build up within ourselves an idea of what will happen in the future, i.e. in time. And we shall always see our way if we judge of evolution in time from a framework built up by means of the number seven. We must not build and speculate and attribute all kinds of meanings to the number seven; we must only pursue the facts from the point of view of the number seven. In the first place this number seven is only a means of facilitating our task. Take, for instance, a man whose spiritual vision is so far opened that he can examine data of the Akashic Records of the past. He may use the number seven as a guide and realise that what runs its course in time is built up on the basis of the number seven; that which repeats itself in various forms can very well be analysed by using the number seven as a foundation and proceeding from this as a basis. In this sense it is right to say that since the earth goes through various embodiments we have to look for its seven incarnations; Saturn, Sun, Moon, Earth, Jupiter, Venus and Vulcan. Because human civilisations pass through seven incarnations we must seek their connections by once more using the number seven as a basis. Let us for instance consider the civilisations in post-Atlantean times. The old Indian is the first, the second is the old Persian, the third the Chaldaic-Egyptian, the fourth the Graeco-Latin, the fifth our own and we are expecting two more, the sixth and seventh to succeed our own. We can also find our way in the study of the Karma of an individual by trying to look at his three former incarnations. By starting with the incarnation of a man of the present day and looking back at his three former incarnations it is possible to draw certain conclusions concerning his next three incarnations. The three former and the present incarnations, plus the three following make seven again. Seven is a clue for everything that happens in time.

On the other hand the number twelve is a clue for all things that co-exist in space. Science, which at the same time was wisdom, was always conscious of this. It said: ‘It is possible to find the right way by connecting the spatial relationship of everything that occurs upon the earth with twelve permanent points in space—the twelve signs of the Zodiac in the cosmos.’ These are the twelve basic points with which everything in space is connected. This declaration was not an arbitrary yield of human thinking; but the power of thought in those early times had learned from reality and so ascertained the fact that space was best understood when it was divided into twelve constituent parts, thus making the number twelve a clue for all spatial relations. But where the question of changes came in, that is to say in the time element, the seven planets were given as a clue by a still older science. Seven is here the clue.

Now how does this apply to the evolution of human life? We have said that up to the point of time in human evolution characterised, by the advent of the Christ-impulse, it is a fact that when a man looked into his inner being, when he sought the way to the world of the Gods through the veil of his inner being, he entered—to use a collective name—the Luciferic world. This too was the path upon which, in those olden times, man sought for wisdom, upon which he sought to acquire a higher knowledge concerning the world than he could find behind the covering of the external sense world. His quest consisted in sinking down into his inner world; for in this world the intuitions and inspirations of moral and ethical life originated, even as the intuitions of conscience arose there. And of course all other intuitions and inspirations which pertain to the moral nature, to that which belongs to the soul, arose out of that soul world. Hence those lofty individualities who were the leaders of mankind in ancient times, had of necessity first to contact the inner life of a man if they wanted to give instruction upon that which belongs to the highest in humanity. The Holy Rishis had to contact the soul-life of man, his inner being, that is, as did all the great teachers of humanity in older civilisations. But the soul life of man belongs to time; it runs its course in time. That which surrounds us externally groups itself in space; that which runs its course inwardly, groups itself in time. Hence everything which is to speak to the inner being of man must use the clue of the number seven. How can we best understand a being with a message for the inner life of man? How, for instance, can we best understand those beings with their fundamentally individual characteristics whom we call the Holy Rishis? By relating them to soul life which runs its course in time. Hence in those ancient epochs wherein the great sages spoke, one question above all was asked: ‘Whence have they descended?’ Just as we might ask a son ‘Who are your father and mother?’—so ancestry, the time element, was then the subject of inquiry. On meeting a wise man the primary concern was: ‘Whence does he come?’ Who was the being who preceded him? What is his descent? Whose son is he? Therefore in speaking about the Luciferic world, the number seven had to be taken as basic and the interest was whose child it was who was speaking to the human soul. We speak of the children of Lucifer in this sense when we speak of those who in olden times taught of the spiritual world lying hidden behind the veil of soul life, behind that which belongs to time.

But the Christ comes under a different category altogether. The Christ did not descend to earth by the path of time. The Christ came to the earth at a certain point of time, but from outside, from space. Zarathustra saw Him when he directed his gaze to the sun, and spoke of Him as Ahura Mazdao. To the spiritual vision of man in space Ahura Mazdao came nearer and nearer until He descended and became Man. Here therefore the interest lies in the approach through space, not in the time sequence. The approach through space, this advent of the Christ out of the infinitude of space down to our earth has an eternal and not a temporary value. With this is connected the fact that Christ's work upon earth is not carried on only under the conditions of time. He does not bring to the earth anything corresponding to the relationships between father and child, or mother and child, which exist under time conditions, but He brings into the world something which goes on side by side, which co-exists. Brothers live side by side, they co-exist. Parents, children and grandchildren live after one another in time, and the conditions of time express their individual relation to each other. But the Christ as the Spirit of Space brings a spatial element into the civilisation of the earth. What Christ brings is the co-existence of men in space, a condition of increasing community of soul regardless of time conditions. The mission of the Earth planet in our cosmic system is to bring love into the world. In olden days the task of the earth was to bring in love with the help of time. Inasmuch as through the conditions of ancestry and descent, the blood poured—itself from generation to generation, from father to child and grandchildren, those who were connected through time were ipso facto those who loved each other. Family connections, blood relationships, the descending stream of blood through the generations following each other in time, provided the foundation of love in the olden times. And the cases where love took on more of a moral character, were also rooted in the conditions of time. Men loved their ancestors, those who had preceded them in time. Through Christ there came the love of soul to soul, so that that which is side by side, which co-exists in space enters a relationship which was at first represented by brothers and sisters living side by side and at the same time—the relationship of brother love which one human soul is intended to bear towards another in space. Here the condition of co-existent life in space begins to acquire its special significance.

Hence in the olden times, it was natural to speak of those who were connected by the rule of the number seven: the seven Rishis, and the seven Sages. But Christ is surrounded by twelve Apostles in whom we see the prototypes of man living side by side, co-existing in space. And this love which, independently of successive ages, is to encompass all that exists side by side in space, will enter social life on earth through the Christ principle. To love what is around us with brother love, that is to follow Christ. If, therefore, we speak in the olden times of the children of Lucifer, the Christ principle is the impulse, which causes us to say: ‘Christ is the firstborn of many Brethren.’ And the brotherhood relationship to Christ, the feeling oneself drawn not as to a father, but as to a brother, whom one loves as an elder brother, but nevertheless as a brother, is the fundamental relationship which men have learned to assume in consequence of the descent of the Christ principle upon the earth.

These of course are only instances which illustrate and make clear, although they do not prove, the relation between the numbers seven and twelve. The more, therefore, that the Christ influence shines down into the world, the more allusion is made to the nature and reality of things by grouping them in twelve's, as for instance, the twelve tribes of Israel, the twelve Apostles and so on. In this connection the number twelve has a mystical and secret meaning as regards the evolution of the earth.

This may be termed the external aspect, the outer view of the great change which took place in the earth evolution through the infusion of the Christ principle. We might speak at great length about the relation of the number seven to the number twelve and have to leave much that concerns the deep mysteries of our universe still incomprehensible. If what has been said in elucidation of the numbers seven and twelve be taken as clues to the relationships existing in time and in space, we shall be able to penetrate more and more deeply into the secrets of the universe. But for all of us this relation between the numbers seven and twelve should, in the first place, be one which apart from everything else indicates how profoundly momentous the Christ event was for the world, and how necessary it is thenceforth to seek another numerical clue if we are to find our way in it.

But there is also an inner relationship of space and time which I can only indicate here in bare outline with which the numbers twelve and seven have something to do. And my illustration shall be made as was usual in the mysteries when the relations of twelve to seven in the cosmos was being portrayed. It has been said that if we do not consider universal space in an abstract sense, but really relate earth conditions to universal space, we must refer those earth conditions to the circle described by the twelve essential points of the Zodiac, viz. Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces. These twelve points of the Zodiac were not alone the real and veritable world symbols for the very oldest divine spiritual beings, but the symbols themselves were thought to correspond, in a certain sense, with reality. Even when the earth was embodied as old Saturn, the forces issuing from these twelve directions were at work upon that ancient planet; so they were later on the old Sun, and on the old Moon, and are now and will continue to be in the future. Therefore they have as it were the nature of permanence, they are far more sublime than that which arises and passes away within our earth existence. That which is symbolised by the twelve signs of the Zodiac is infinitely higher than that which is transformed in the evolutionary course of our planet from old Saturn to old Sun and from that to old Moon and so on. Planetary existence arises and passes away, but the Zodiac is ever there. What is symbolised by the points of the Zodiac is more sublime than what upon our earth plays its part as the opposition between good and evil.

In an early chapter I called your attention to the fact that on penetrating into the astral realm we enter a world of change—where something which from one point of view works for good, may from another point of view appear as evil. These differences between good and evil have their meaning in evolution and seven is the key number. That which is the symbol of Gods in the twelve points in space, in the twelve points of permanence is above good and evil. Out in space we have to seek for the symbols of those divine-spiritual beings which considered in themselves and without reference to their effects upon our earthly sphere, are beyond the differences between good and evil.

But now let us conceive that which becomes our earth beginning to be active. That can only happen by a division as it were coming to pass in the permanent deities and that which takes place entering into a different relation to these gods of permanence, who are divided into two spheres, into a sphere of good and a sphere of evil. In themselves neither is good nor evil; but inasmuch as it influences the evolution of the earth it is sometimes good, sometimes evil; so that all that belongs to the one may be described as the sphere of goodness, and that which belongs to the other, as the sphere of evil. In order to obtain the correct conception, we must consider the civilisations of the post-Atlantean era, which had gone through the old Indian, the old Persian, the Chaldaic-Egyptian civilisations, and which will also go through the civilisations which are to follow these, up to the next great catastrophe, and beyond it. If we inquire where is there a truer image of what runs through the whole evolution of mankind than can be found in sense perception or in human intellect, we must turn to occult science and ask what is that which is to be discovered in the spiritual world, and which moves more or less as a continuous spiritual stream through all these seven civilisations. In the wisdom of the East a word has been formed for that which runs through all these civilisations; it is—if one considers its real nature—not an abstraction, but something concrete—it is a Being. And if we wish to describe this Being, more intimately, of whom in reality all other beings—whether the seven holy Rishis or even higher beings who do not descend into physical incarnation—are the messengers, we may designate it by a name which has rightly been used by the East. Every revelation and all the wisdom in the world can be traced back finally to this one source, the source of primeval wisdom, under the dominion of a Being who evolves on through each and all the above-named civilisations of the post Atlantean era, who appears in each epoch in one form or another, but who is always One Being, the bearer of the wisdom which has appeared in the most varied guise. When I described in the last chapter how the holy Rishis breathed in this wisdom and took it in concretely, this soul of the light which was spread abroad externally and was breathed in as light-wisdom by the holy Rishis, was the out flowing of that sublime—I cannot go into this fully here—we must understand that what only belongs in minor degree to the sphere of goodness, must also be called good. As soon as that which in the spiritual world (which as I have said is permanent, eternal, having nothing to do with time) passes into time, it divides itself into good and evil. Of the twelve points of permanence there remain belonging to the good, the five actually within the sphere of good and the two on the border, making seven. Therefore we speak of seven as remaining over from the twelve. When we wish to speak of that which is good and which acts as our guide in time, we must speak of seven wise men, of seven Rishis, for this corresponds to reality. Hence also comes the conception that seven signs of the Zodiac belong to the world of light, to the upper world, and that the lower five beginning with Scorpio belong to the world of darkness.

This is only a mere indication serving to show that space, when if forsakes its sphere of eternity and takes into itself created things which run their course in time, is divided into good and evil; and in bringing out the good, seven is raised out of the twelve; seven then becomes the true number for temporal conditions. For truths, which belong to time, we must take the number seven as our clue; the remainder, the number five would lead us into error. That is the inner meaning of these things.

Do not at the moment imagine that this is very difficult to understand, but realise rather that the world is very profound and that there must be things whose meaning is very hard to fathom.

Christ came into the world to sit down even with publicans and sinners. He came in order to take up that which would otherwise have had to be cast out of the world process. In the story of Oedipus the same thing had to be cast out that in the Christ-life was gathered up as a leaven, as was corroborated by the story of Judas. Just as new bread must be leavened with a small portion of the old, if it is to rise and spread; so the new world must take in a leaven made of something which came out of evil. Hence, Judas, who had been cast out from every place, who had even made himself impossible at the court of Pilate, could be admitted where the Christ was working. He Who came to heal the world in such a way that the seven could be changed into the twelve and that which had been represented by the number seven might henceforth be represented by the number twelve. The number twelve is in the first instance represented to us by the twelve brothers of Christ, by the twelve disciples.

This must serve as a slight indication of the profound change that thus came into our whole earth evolution. It is possible to elucidate the significance of the Christ-principle, and of its entrance into the evolution of the earth, from many different points of view, and what has just been touched upon is one of them.

Now let us once more place before our souls that which is a consequence of all that has gone before. It is felt and recognised by spiritual science, wherever it is truly cultivated that with Christ, something very special entered into the evolution of the earth. Wherever true spiritual science is studied, it is felt and recognised that there is one thing which runs through all the Beings of whom we are now speaking. And what we then described as their wisdom had poured down in other ages (for instance, in that quite different conception which was expressed in the old Persian epoch) from the same one Being, who is the great teacher of all civilisations. The Being who was the teacher of the holy Rishis, of Zarathustra, of Hermes—the Being whom we may designate as the great teacher, who in the different ages manifests Himself in the most various ways—the Being who as is natural, at first remains entirely concealed from external vision—is designated, by means of an expression borrowed from the East, as the totality of the Bodhisattvas. The Christian conception would designate it the Holy Spirit. The Bodhisattva is a Being who passes through all civilisations, who can manifest Himself to mankind in various ways. Such is the Spirit of the Bodhisattvas. All the ages have looked up to the Bodhisattvas. The holy Rishis, Zarathustra, Hermes and Moses looked up to them—it matters not how they named the Being in whom they perceived the embodiment of the Bodhisattva principle. The Bodhisattva can be given this one name, ‘The Great Teacher,’ and to him those individuals looked who wished to receive and could receive the teachings of the post-Atlantean era. This Bodhisattva spirit of the post-Atlantean era has taken human form many times, but one such interests us in particular. A Bodhisattva took on that radiant human form of the Being of Gautama Buddha—it does not for the moment concern us in what other fashion he was also manifest. And it signified an advance of this Bodhisattva when it was no longer necessary for him to remain in the upper spiritual realms, when his development in the spiritual worlds was such that he could master his physical corporeality to the extent of becoming man as Buddha. A Bodhisattva advancing in human existence is Buddha. The Buddha is one of the human incarnations of the all-embracing Wisdom figures underlying the evolution of the earth. In the Buddha we have the incarnation of that great Teacher who may be called the essence of wisdom itself. The Buddha is the Bodhisattva who has become an earth being. And it is unnecessary to believe that a Bodhisattva incarnated in only the Buddha; for one of the Bodhisattvas has incarnated either wholly or in part in other human personalities. Such incarnations are not all similar; it must be quite clear that just as a Bodhisattva lived in the etheric body of Gautama Buddha, so such an one also lived in the members of other human individuals; and because the being of that Bodhisattva who inherited the astral body of Zarathustra streamed into the members of other individualities, for instance, Hermes, we may—but only if we understand the matter in this sense—call other individualities who also are great teachers an incarnation of a Bodhisattva. It is permissible to speak of ever-recurring incarnations of the Bodhisattva, but we must understand that behind all the men in whom the incarnation took place the Bodhisattva stood as a part of that Being who is the personified All-Wisdom of our world.

In this sense, then, we gaze upon the Wisdom-element which in olden times was imparted to mankind from the Luciferic worlds. When we gaze upon this we are looking at the Bodhisattvas. Now in post-Atlantean evolution there is a Being who is fundamentally different from a Bodhisattva and not to be confused with the latter, although this Being of Whom we are here speaking, was once incarnate in a human individuality who at the same time received the in-pouring of the Bodhisattva-Buddha being. Because a man once lived in whom the Christ incarnated and because at the same time the radiations of the Bodhisattva entered this human individuality, we must not take the essential thing in this incarnation to be the embodiment of the Bodhisattva in the personality who was Jesus of Nazareth. During the last three years the Christ principle was predominant and the Christ principle and the Bodhisattva principle are fundamentally different. How can we instance this difference? It is exceedingly important for us to know whereby the Christ, Who was once incarnate in a human body—only once, never before and never after—could so incarnate. Since that time He can be reached by the path which leads to the inner essence of the human soul; before then He was accessible if the gaze, as was the case with Zarathustra, was directed outwards. Wherein, then, does the difference consist between the Christ, between that Being to whom we must ascribe such a central position, and a Bodhisattva? It consists in this, that the Bodhisattva is the Great Teacher, the incarnation of wisdom, which pervades all the civilisations, which incarnates in many different ways; but the Christ is not only a teacher—that is the essential point—Christ is not only a teacher of men. He is a Being whom we can best understand if we expand to the sphere where in dazzling spiritual heights we can find Him as an Object of Initiation and where we may compare Him with other spiritual beings. There are regions of spiritual life where, freed of all the dust of earth, we may find the sublime Bodhisattva being in his spiritual essence and where we may find the Christ stripped of all that He became on the earth or in its vicinity. There we find the origin of humanity, the source whence all life proceeds: the primeval, spiritual source. We find not only one Bodhisattva, but a series of Bodhisattvas.

Even as there is a Bodhisattva who underlies our seven successive civilisations, so there was a Bodhisattva underlying the Atlantean civilisations, and so on. We find in these spiritual heights a series of Bodhisattvas, who were, for their age, the great teachers and instructors not only of mankind but also of those beings who do not descend into the region of physical life. We find them there as the great teachers there they gather that which they are to teach, and in their midst is One Being Who is great not only because He teaches, and that is the Christ. He is not alone great because He teaches, rather is He a Being Who works upon the Bodhisattvas who surround Him by manifesting Himself to them. He is seen by the Bodhisattvas and He reveals His Glory to them. The Bodhisattvas are what they are through being great teachers; the Christ is to the world what He is, through His own Being, through His own Essence. He needs only to be seen, and the manifestation of His own Being needs only to be reflected in His surroundings, for the teachings to spring forth. He is not only a Teacher; He is Life, a Life that pours itself into the other beings, who then become teachers.

The Bodhisattvas are mighty teachers because from their spiritual heights they enjoy the bliss of being able to see Christ. And when in the course of the evolution of our earth we find incarnations of the Bodhisattvas, we speak of great teachers of mankind, because the Bodhisattva principle is the most essential in them. The Christ does not only teach; we learn of Christ in order to understand Him, in order to recognise what He is. Christ is more an object than a subject of learning. The difference between Christ and the Bodhisattvas is that He is to the world what He is, because the world is blessed by sight of Him. The Bodhisattvas are to the world what they are because they are great teachers. Therefore if we wish to look up to the living being, to the life-source of our earth, we must look at the incarnation in which was embodied not a Bodhisattva (in which this fact was the most important feature of the incarnation) but a Being who did not Himself leave any teaching behind, but who gathered round Him those who spread Gospels and teachings concerning Him over the whole world. The point of prime importance is that no document exists written by Christ Himself, but that teachers surround Him and speak about Him, so that He is the object and not the subject of the teaching. It is a remarkable circumstance and one of utmost importance with reference to the Christ event that nothing has been received from Him Himself, but that others have written about His Being. It is therefore not to be wondered at that we are told we can find all the teachings of Christ in other faiths also; for Christ is in nowise merely a teacher. He is a Being who desires to be understood as a Being; He does not wish to sink into us only through His teachings, but through His life. We may gather together all the teachings in the world that are accessible to us, and we shall even then not have sufficient to enable us to understand the Christ. If men of the present day cannot turn directly to the Bodhisattvas, and with the spiritual eyes of the Bodhisattvas look up to Christ, then they must learn from these Bodhisattvas what can eventually make Christ comprehensible. If therefore we wish not only to become participant in Christ, but to understand Him, we must not only look at what Christ has done for us, but we must learn of all the teachers of West and of East, and we must account it a holy thing to become familiar with the teachings of the whole known world; we must devote ourselves to the sacred task of understanding the Christ in His completeness by means of the highest teaching.

Now the mysteries always make appropriate preparation for the corresponding duty of mankind. Every age has its special task; and every age has to receive the truth in the particular form needed by that epoch. Truth in its present form could not have been given to the old Indian, or to the old Persian. The truth had to be given to them in the form suitable to their capacities of perception. Therefore in the age, which owing to its other characteristics was best suited to receive the Christ upon earth that is to say the fourth or Graeco-Latin epoch—the truth about Christ and about the world connected with Him was brought to mankind in a form adapted for humanity of that time. To believe that in the age following directly on the Christ-manifestation the whole truth about the Christ was already known, is to be in complete ignorance concerning the progress of the human race. He who believes only the teaching of the first centuries after the Christ event, who considers that which was written and recorded then to be the only true Christian teaching, knows nothing of human progress; he does not know that the greatest teacher of the first Christian centuries could tell him no more about Christ than the people of that time were able to assimilate. And because the men of the first Christian centuries were pre-eminently such as had descended the deepest into the physical world, their understanding permitted them to take in comparatively little of the highest teaching concerning Christ. The majority of the early Christians could understand but little about the Christ Being.

We know that in old Indian times men possessed a high degree of clairvoyance in consequence of the relation of the etheric body to the other members; but the time had not then come for this vision to perceive the Christ as anything other than Vishvakarman—a Spirit in distant regions beyond the sense-world. In the time of the old Persian civilisation it was first possible dimly to sense the Christ behind the physical sun. And so it went on. It was possible for Moses to perceive the Christ, as Jehovah, in thunder and lightning that is quite near the earth. And in the person of Jesus of Nazareth the Christ was seen incarnated as man. This is the manner of human progress; in old India wisdom was absorbed through the etheric body, in the old Persian period through the astral body, in the Chaldaic-Egyptian period through the sentient soul, in the Graeco-Latin period through that which we call the intellectual soul. The intellectual soul is bound to the world of sense. Therefore it lost the vision of that which extends far, far beyond the sense-world. Accordingly in the first post-Christian centuries little more of existence was seen than that which lies between birth and death, and that which directly follows as the nearest spiritual region. Nothing was known of that which passes through many incarnations. This was due to the condition of human understanding. Only one part of the life cycle could be made intelligible, man's life on earth, and the fragment of spiritual life which follows it. That, therefore, is what we find described for the mass of the people. But that was not to continue. The outlook of man had to be prepared for an excursion beyond this part of his understanding. Preparation had to be made for a gradual revival of the all-embracing wisdom which man was able to enjoy in the time of Hermes, of Moses, of Zarathustra and of the old Rishis, as well as for offering us the possibility of an ever increasing understanding of Christ. Christ had to come into the world just at a time when the means of understanding were most contracted. The way had to be opened for the revival of the ancient wisdom during the ages to come and for placing it gradually in the service of the understanding of Christ. This could only be accomplished by the creation of Mystery wisdom. Those men who came over into and beyond Europe from old Atlantis brought with them great wisdom. In old Atlantis the majority of the people were instinctively clairvoyant; they could see into spiritual realms. This clairvoyance could not develop further; and withdrew perforce into separate personalities in the West. It was guided there by a Being who once upon a time lived in deepest concealment, withdrawn behind those who had already forsaken the world and who were pupils of the great initiates. This Being had remained behind in order to preserve for later ages what was brought over from old Atlantis. Among the great initiates who had founded mystery places in the West for the preservation of the old Atlantean wisdom, a wisdom that entered deeply into all the secrets of the physical body was the great Skythianos, as he was called in the Middle Ages. And anyone who knows the nature of the European mysteries knows that Skythianos is the name given to one of the greatest initiates of the earth.

But there also lived in the world for a long, long time, the Being which in a spiritual sense we may describe as the Bodhisattva. This Bodhisattva was the same Being who after completing its task in the West, was incarnated in Gautama Buddha about six hundred years before our era. This exalted Being who, as Teacher, had by that time withdrawn more towards the East was a second great Teacher, a second great Keeper of the Seal of the wisdom of mankind. There was also a third individuality destined to greatness of whom we have spoken in various lectures.¹ It is he who was the teacher of the old Persians, the great Zarathustra. The three great spiritual Beings and individualities known to us under the names of Zarathustra, Gautama Buddha and Skythianos are, as it were, incarnations of Bodhisattvas. That which lived in them was not the Christ.

Mankind had now to be given time to experience in itself the advent of Christ Who had formerly made Himself manifest to Moses upon Mount Sinai; Jehovah was the same Being as Christ, though wearing another form. Time had to be allowed to mankind in which to prepare to receive the Christ. That occurred in the epoch in which the comprehension for such things reached the nadir. But preparation had to be made, in order that understanding and wisdom should again grow greater and greater; and this was part of Christ's mission on earth.

There is a fourth individuality named in history behind whom for those who have the proper comprehension, much lies hidden—an individuality still higher and more powerful than Skythianos, than Buddha or than Zarathustra. This individuality is Manes, and those who see more in Manichaeism than is usually the case know him to be a very high messenger of Christ. It is said that a few centuries after Christ had lived on the earth, there was held one of the greatest assemblies of the spiritual world connected with the earth that ever took place, and that there Manes gathered round him three mighty personalities of the fourth century after Christ. In this figurative description a most significant fact in connection with spiritual development is expressed. Manes called these persons together to consult with them as to the means of reintroducing the wisdom that had lived throughout the changing times of the post Atlantean age and of causing it to unfold more and more gloriously in the future. Who were the personalities brought together by Manes in that memorable assembly? (It should be remembered that such an event can only be witnessed by spiritual sight.) He called together the personality in whom Skythianos lived at that time, and also the physical reflection of the Buddha who had then appeared again, and the erstwhile Zarathustra who was wearing a physical body at that time. Around Manes was this council, himself in the centre and around him Skythianos, Buddha and Zarathustra. And in that council a plan was agreed upon for causing all the wisdom of the Bodhisattvas of the post-Atlantean time to flow more and more strongly into the future of mankind; and the plan of the future evolution of the civilisations of the earth then decided upon was adhered to and carried over into the European mysteries of the Rosy Cross. These particular mysteries have always been connected with the individualities of Skythianos, of Buddha and of Zarathustra. They were the teachers in the schools of the Rosy Cross; teachers who gave their wisdom to the earth as a gift, in order that through it the Christ Being might be understood. Hence in all spiritual Rosicrucian schools the deepest reverence is paid to these old initiates who preserved the primeval wisdom of Atlantis; to the re-incarnated Skythianos, in whom was seen the great and honoured Bodhisattva of the West; to the temporarily incarnated reflection of the Buddha, who also was honoured as one, of the Bodhisattvas; and finally to Zarathustra, the reincarnated Zarathustra. These were looked up to as the great Teachers of the European Initiates. Such presentations must not be taken in the sense of external history, although they elucidate the historical course of events better than any external description could do.

Let me illustrate this statement by saying that there is hardly to be found a single country in the Middle Ages in which a certain legend was not everywhere current, though at that time no one in Europe knew anything of Gautama Buddha, and the tradition of Gautama Buddha had been completely lost. Yet the following story was related (it is to be found in many books of the Middle Ages and is one of the widely disseminated stories of that period): Once upon a time there was a King in India to whom a son was born called Josaphat. Extraordinary things were prophesied about this child when he was born. His father therefore especially guarded him; he was only to know what was most precious, he was to dwell in perfect happiness, he was not to become acquainted with pain and sorrow or with the misfortunes of life. He was protected from everything of that sort. It happened, however, that Josaphat one day went out of the palace and passed in succession a sick man, a leper, an aged man and a corpse—so runs the tale. He returned deeply moved into the king's palace and chanced upon a man whose soul was filled with the secrets of Christianity and whose name was Balaam; Balaam converted Josaphat, and this Josaphat who had experienced all this, became a Christian.

It is not necessary to bring the Akashic records to our aid in order to interpret this legend, since ordinary philology suffices to reveal the origin of the name Josaphat. Josaphat is derived from an old word Joaphat; Joaphat again from Joadosaph; Joadosaph from Juadosaph which is identical with Budhasaph—both these last forms are Arabic—and Budhasaph is the same name as Bodhisattva. So the European occult teaching not only knows the Bodhisattva, it also knows, if it can decipher the name of Josaphat, the meaning of that word. This cultivation of occult knowledge in the West by means of legends contained the fact that there was a time when the being who lived in Gautama Buddha became a Christian. Whether this be a matter of knowledge or no, it is none the less true. Just as belated traditions may exist, as men may believe today that which was believed thousands of years ago, and which has been propagated by means of tradition—so they may also believe that it accords with the laws of the higher worlds for Gautama Buddha to have remained the same as he was six hundred years before our era. But it is not so. He has ascended, he has evolved and in the true Rosicrucian teachings the knowledge of this fact has been preserved in the form of the above legend.

Within the spiritual life of Europe we find him who was the bearer of the Christ, Zarathas or Nazarathos—the original Zarathustra—appearing again from time to time; in the same way we meet with Skythianos again and the third great pupil of Manes, Buddha, as he was after he had taken part in the experiences of later ages.

Thus the European who had some knowledge of initiation looked into the changing ages and kept his gaze fixed on the true figures of the Great Teachers. He knew of Zarathas, of Buddha, of Skythianos—he knew that through them wisdom was pouring into the civilisation of the future-wisdom which had always proceeded from the Bodhisattvas and which must be used in order to promote understanding of the greatest treasure of all comprehension, the Christ, Who is fundamentally a completely different Being from the Bodhisattvas and Whom we can understand only by gathering together all the wisdom of the Bodhisattvas. Therefore in the spiritual wisdom of Europe there is a synthesis of all the teachings that have been given to the world through the three great pupils of Manes and by Manes himself. Even though men may not have understood Manes, a time will come when European civilisation will take such form that there will be a feeling for what is connected with the names of Skythianos, Buddha and Zarathustra. They give to mankind the material whose study will teach us to understand Christ, and through them our understanding of Him will grow more and more complete. The Middle Ages certainly showed a strange form of reverence and worship to Skythianos, to Buddha and to Zarathustra when their names began to percolate through; in certain communities of the Christian religion anyone who wished to be taken for a true Christian had to utter the formula: ‘I curse Skythianos, I curse Buddha, I curse Zarathas!’ But what it was then thought necessary to curse will become the centre for those who will best make Christ comprehensible to man, a central point to which mankind will look up as it did to the great Bodhisattvas through whom the Christ will be understood. Today mankind can at the most bring two things to these teachings of the Rosy Cross—two things which may indicate a beginning of the power and greatness that will appear in the future in the form of the understanding of Christianity, Spiritual science of today will be the means of making one such beginning, by bringing the teachings of Skythianos, of Zarathustra, of Gautama Buddha to the world again, not in their old but in an absolutely new form, accessible to investigation from out its very nature. The elements of what we learn from these three great Teachers must be embodied into civilisation. From Buddha, Christianity had to learn the teachings of reincarnation and of Karma, but in the older religion they are to be found in an ancient guise, unsuited to modern times. Why are the teachings of reincarnation and of Karma flowing into Christianity today? Because the initiates have learned to understand them in a modern sense, just as Buddha himself after his fashion understood them—and Buddha was the great Teacher of reincarnation. In the same way we shall attain to an understanding of Skythianos, whose teaching deals not only with the reincarnation of men but with the powers which rule from eternity to eternity. So shall the central Being of the world, the Christ, be ever more and more understood. In this way the teachings of the initiates gradually flow into humanity. The spiritual scientist of today can only bring two things in as elementary beginnings compared to what must come about in the future spiritual evolution of mankind. The first element will be that which sinks into our innermost being in the form of the Christ-life; and the second will be an increasingly comprehensive understanding of the Christ by the aid of spiritual Cosmology. The Christ life in the inmost heart and an understanding of the world which leads to an understanding of Christ—these are the two elements. We may begin today, for we are only on the threshold of these things, by having the right feeling. We meet together for the purpose of cultivating right feeling about the spiritual world and all that is born out of it, as well as right feeling towards man. And as we cultivate this right feeling we gradually make our spiritual forces capable of receiving the Christ into our innermost being; for the higher and nobler our feelings become, the more nobly can Christ live within us. We make a beginning by teaching the elementary truths of our earth evolution, by seeking that which we owe originally to Skythianos, Zarathustra and Buddha and by accepting it as they teach it in our age, in the form they themselves know it, their evolution having progressed to our present age. We have reached a point in civilisation now where the elementary teachings of initiation are beginning to be disclosed.

• 1. We are here speaking of these Beings in the spirit in which they were understood by older conceptions of the world, justified today from the standpoint of spiritual science.

Automated Translation

If we recall what we have learnt so far about our earth's beginnings, we find many things which still need to be explained. What we have so far learnt does, however, make clear that we have to look for much more reality—many more Beings—in Genesis than the usual translations convey.

We pointed out yesterday that the word yom does not indicate the abstract period of time which is what the word “day” means now, but refers to the Beings whom we call Spirits of Personality, Time-Spirits, Archai. This discovery enables us to enter more deeply into what I have already repeated several times: that behind the weaving life of elementary existence described in the Bible account of the creation, soul-spiritual Beings are everywhere to be seen. We may now see Being instead of empty abstractions behind much else that comes before us in the Genesis account. Of course it is easy to see Being when the Bible is referring to the Spirit of the Elohim—Ruach Elohim—but if we wish to grasp the sense of the ancient tradition we have to look for Being not only in those expressions where probably even modern minds would be prepared to recognise it; we must be prepared to find it everywhere. For example we should be quite justified in raising the question in connection with such expressions (to use my own words) as “The inner activity was tohu wabohu” and “And darkness was upon the elementary material existence.” Have we not perhaps also to see something of the nature of Being behind what is described as “darkness”? We cannot understand the Genesis account unless we can answer such questions. Just as we have to see manifestations of the spirit behind all that appears in the positive direction, such as light, air, water, earth, warmth, so we shall perhaps have to see manifestations of a deeper spiritual nature in the more negative expressions.

To get to the bottom of this, we must again go back to the earliest point we can reach in the development of our planet. As we have often said, we must think of the ancient Saturn existence as a condition of pure warmth, and that with the transition to the Sun there then took place on the one hand a densification to air or gas, on the other hand a rarefaction in the direction of the etheric, to light-ether. We have said that the passage in which the words ring forth And God (the Elohim) said, Let there be light; and there was light is describing a kind of repetition of this coming into existence of the light-ether.

Now we may ask: Was the darkness there of itself; or does spiritual Being lie behind this also? If you read the relevant passages in my >Occult Science you will come across something extremely important for the understanding of all development—the fact that at each stage of evolution certain Beings remain behind. Only a certain number of Beings reach their goal. I have often used a singularly bald illustration, pointing out that not only are some schoolboys backward, to the sorrow of their parents, but in the cosmic process, too, certain Beings do in fact lag behind, do not attain their appropriate goal. Thus we may say that during the ancient Saturn evolution certain Beings did not reach their proper goal, they lagged behind. During the Sun evolution they still remained at the Saturn stage.

How could one recognise on the Sun the Beings who were still really Saturn Beings? By the fact that they had not acquired the light nature, which was of the very essence of the Sun state. But because these Beings were nevertheless there, the Sun, which I have described as an inweaving of light, warmth and air, had darkness as well as light in it. And this darkness was the mark of the Beings remaining at the Saturn stage, just as the weaving light indicated the Beings who had progressed regularly to the Sun stage. Thus, there was an interweaving of Beings who were still at the Saturn stage of development with Beings who had progressed normally to the Sun stage. From the inner aspect these Beings moved in and out among one another; and outwardly they manifested themselves as an interplay of light and darkness. We can call the manifestation of the more advanced Beings, light, and the manifestation of the Beings remaining behind at the Saturn stage, darkness.

If we know this, we shall expect the relationship between advanced and backward Beings to reappear during the recapitulation of the Saturn and Sun epochs in earth evolution. And because the backward Saturn Beings represent an earlier stage of evolution, they will appear earlier than the light in the recapitulation also. Thus, quite rightly, in the first verse of Genesis we are told that darkness prevailed over the elementary substances. That is the recapitulation of the Saturn existence, now a backward one. The Sun existence has to wait; it comes later, it comes at the point where the Bible says: Let there be light.

Thus we see that the Genesis story is in complete accordance with the recapitulation described in my Occult Science.

If we would understand existence, we must be clear that what emerged at an earlier stage does not just go on for a time and then disappear. Something new is continually arising, but the old remains actual alongside the new and continues to work within it. And so even today we have co-existing the two stages of evolution which we can call light and darkness. Light and darkness permeate our existence.

Here we come to a rather thorny subject. Possibly some of you may know that for the last thirty years or so I have been trying at intervals to show the deep significance and value of Goethe's Theory of Colour. Of course, anyone who supports this theory today must make up his mind that he will not gain the ear of his contemporaries. For those whose knowledge of physics would qualify them to understand its significance are today wholly unprepared for it. Modern physics, with its fantastic nonsense about ether vibrations and so on, is utterly incapable of penetrating to the real heart of Goethe's Theory of Colour. For this we shall still have to wait for several decades. Anyone who treats of the subject knows that. And the others—forgive me for saying this—those whose knowledge of occultism would perhaps equip them to understand the essential nature of the Goethean theory, know too little about physics for me to be able to discuss the subject in detail. Thus there is today no proper basis for such a discussion. The fundamental content of Goethe's theory of colour is the mystery of light and darkness, working together as two real polaric entities in the world. The concept of matter which is put forward today is simply a fantasy; it is an illusion. Matter is in reality a soul-spiritual being, which is to be traced everywhere where the polaric contrast of light and darkness is effective. The physical notion of matter which is generally accepted is, in truth, a chimera. In the regions of space where, according to physics, we are to look for a sort of apparition called “matter,” there is in actual fact nothing else but a certain degree of darkness. And this dark content of space is filled out with something of a soul-spiritual nature, something akin to what is intended in Genesis in the passage where “darkness” (the word used to denote the collective whole of this soul-spiritual entity) is described as weaving over the elementary existence.¹ All these things are much more profound than modern natural science dreams! Thus when Genesis speaks of darkness, it is speaking of the manifestation of the backward Saturn Beings. And when it speaks of light, it is referring to the advanced Beings. They interact and interweave with one another.

We said yesterday that the main lines, the main features, of evolution were laid down by Beings at the stage of the Exusiai, the Spirits of Form, so that these Beings plan the general direction of the activities of light. And further, we have seen that they make use of the Spirits of Personality as their servants, and that behind the expression yom, day, we have to see a Being of the rank of the Archai, appointed under the Elohim. We may also assume that, just as on the positive side these servants of the Elohim, these Spirits of Personality indicated by yom, are active, so also the backward spiritual Beings, who work in opposition to them in darkness, play their part. Indeed we may say that darkness is something that the Elohim find already there. Light is something they bring into being through their musing, their meditation. When they think out the two complexes from what has remained over from the earlier existence, it comes about that darkness is interwoven therein as the expression of the backward Beings. They themselves bestow the light. But just as out of the light the Elohim appoint the Beings represented by yom, day, so out of the darkness come Beings who are of the same rank as these, but Beings who have lagged behind at an earlier stage. Thus we can say that all that manifests itself as darkness stands together on one side in opposition to the Elohim And now we have to ask, who are the Beings who oppose the Archai, servants of the Elohim, the Beings indicated by the word yom? Who are the corresponding backward Beings in opposition to them?

To avoid misunderstanding, it would be as well to clear up first another point—whether we have always to look upon these backward Beings as evil, as something wrong in the world-context. It is easy for the abstract man, the man who is concerned only with concepts, to feel something like indignation over the backward Beings; or he can make the mistake of being sorry for the poor things! We should not harbour feelings and ideas of such a kind as regards these tremendous realities of the universe. That would lead us completely astray. On the contrary we should remind ourselves that everything happens out of cosmic wisdom, and that whenever Beings remain behind at a particular stage of development, it means something; it has significance for the whole for Beings to remain behind, just as it has for them to attain their goal; in other words, there are certain functions which cannot be carried out by the advanced Beings, functions for which Beings are needed who remain at an earlier stage. They are in their proper place in their backwardness. What would become of the world if all those who ought to be teachers of young children were to become university professors? Those who do not become professors are much better where they are than the professors would be. Those who occupy academic chairs would probably turn out to be very badly suited for the instruction of seven-, eight-, nine- and ten-year-olds! Something of the same kind is true in cosmic relationships. There are certain tasks for which those who attain their goal would be little fitted. For certain tasks those who have remained behind—we could equally well say those who have renounced progress—must take their place. And just as the advanced Spirits of Personality, the Yamim, were given their task by the Elohim, so the backward Archai also, those Spirits of Personality who reveal themselves not through light, but through darkness, are made use of in order to evoke the laws of earthly development. They are allotted their proper place, so that they may make their contribution to the orderly development of our existence.

How important that is we can see from an illustration borrowed from everyday life. The light of which Genesis speaks is not the light which we can see with our physical eyes—that is a subsequent form of light. In the same way what we designate as physical darkness, what surrounds us at night, is a later form of what is called darkness in Genesis. None of you will doubt that the physical daylight which we see nowadays is important both for man and for other living things. Take for example the plants! If you remove them from the light they deteriorate, become stunted in their growth. Light is an element of life for every living thing, and, so far as their external physical existence is concerned, it is a necessity for men too.

But something else is also necessary as well as light. To understand what this is, we have to consider the rhythmic alternation of sleeping and waking. What does it really mean to be awake? All the activity of our souls, all that we develop in our thinking and feeling, all the ebb and flow of our passions—in short, all that happens through the fluctuating energies of our astral bodies and our egos, constitutes a continual using up of our physical bodies during day life. That is a very ancient occult truth, a truth to which even modern physiology comes if it knows how to interpret its own findings properly. What the soul unfolds as its inner life in the waking state continuously uses up the forces of the external physical body, the first rudiments of which were bestowed during the Saturn existence. The life of the physical body is quite different in sleep, when the astral body with its fluctuant inner life is outside it. Whereas in waking life there is a continuous consumption, or even a continuous destruction, of the forces of the physical body, in sleep these forces are being restored, being renewed and built up again all the time. So that in our physical and etheric bodies we have to distinguish destructive processes and processes of renewal—destructive processes which take place during waking life, processes of renewal which take place during sleep. But nothing which happens anywhere in space is isolated, it is always related to existence as a whole. And we must not think of those processes of destruction, which take place in our physical bodies from the time we awaken to the time we go to sleep again, as being confined within the limits of our skin. They are closely bound up with cosmic processes. They are merely a continuation of what flows into us from outside, so that during the waking life of day we are connected with the destructive forces of the universe, and during sleep with the forces of renewal.

This destruction of our physical bodies which goes on during the waking life of day could not have happened during the Saturn evolution, otherwise the first rudiments of our physical body could never have been formed. For obviously one can build up nothing if one starts to destroy it. The Saturnian operation on our bodies had to be a constructive one. The destructive process takes place in the daytime under the influence of light, but on Saturn there was no light. Therefore the Saturn activity on our physical bodies was an up-building one, and had to be maintained at least for a time, even into the later period, when on the Sun light appeared. Then the up-building activity could only be maintained through Saturn Beings remaining behind to care for it.

It was necessary for the Saturn Beings to be kept back in cosmic evolution, so that they could undertake the rebuilding of the physical body during sleep, while there was no light. Thus the backward Saturn Beings have their part to play in our existence; without them we should be exposed to nothing but destruction. There has to be an alternation, a co-operation, of Sun Beings and Saturn Beings, of light and darkness. Thus if the activity of the light Beings is to be rightly guided by the Elohim, they must inweave into their own work in an orderly fashion the work of the Beings of darkness. There can be no stability in cosmic activity unless the force of darkness is everywhere interwoven with the force of light. And in this complication of the forces of light and darkness lies one of the secrets of cosmic existence, of cosmic alchemy. This secret is touched upon in the seventh scene of my first Mystery Play, where Johannes Thomasius enters Devachan, and where one of Maria's companions, Astrid, is given the task of weaving the dark into the light. Throughout the conversation between Maria and her three companions you will find many cosmic mysteries concealed, which can well be pondered for a long, long time.

Thus we must never forget that the interplay between the forces of sun-light and Saturn-darkness is a necessity of our existence. When therefore the Elohim placed the Spirits of Personality as their deputies in charge of the weaving of the light forces, of the work which is performed upon us men and upon other earthly beings while the light is affecting us, they had also to appoint the backward Saturn Beings as fellow-workers; they had to see that the whole work of the universe was carried on by the normally advanced and the backward Archai together. The backward Archai are active in the darkness. Hence the Elohim employ not only the Beings designated by yom, day, but they set in opposition to them Beings who weave in the darkness. And the Bible says with a wonderfully realistic description of the facts: And God called the light Day (yom), and the darkness He called Night (lay'lah).² And lay'lah does not mean our abstract night, but lay'lah are the Saturn Archai, who at that time had not advanced to the Sun stage. And to this day it is they who are active in us during sleep, when they work upon our physical and etheric bodies, building them up. This mysterious expression lay'lah, which has given rise to all kinds of myths, is neither our abstract “night” nor is it anything which need lead to myth-making. It is simply the name of the backward Archai, who unite their activity with that of the advanced Archai.

The “y” is consonantal, as in the word yellow.

Thus we have paraphrased the appropriate words in Genesis somewhat as follows: The Elohim planned the main lines of existence; they deputed the advanced Archai to work under them, and appointed to help them those Archai who in resignation had remained in darkness at the Saturn stage, in order that existence could come about. Thus we have yom and lay'lah as two contrasted groups of Beings, who help the Elohim and who are at the stage of the Time-Spirits, the Spirits of Persönality. We see existence being woven out of the Spirits of Form and the Spirits of Personality, out of advanced Beings and the backward Beings of these two hierarchies.

Now that we have found an answer to these questions which satisfies us up to a certain point (there is of course much more behind all these things), another question will be on the tip of all your tongues. What of the other hierarchies? We distinguish among the hierarchies in descending order from the Spirits of Form, first the Archai, the Spirits of Personality, then the Archangeloi, the Archangels, or Fire-Spirits. Does Genesis say nothing of these? Let us look more closely to find out what the position is with regard to the Fire-Spirits. We know that they reached their human stage during the Sun evolution. They have advanced through the Moon stage to that of earth. They are the Beings who are inwardly connected with everything of a sun nature, for it was during the Sun evolution that they reached their human stage. And when during the Moon evolution it became necessary for the Sun to separate from the earth, which was at that time of a Moon nature, then these Beings, who had gone through their most important stage of development on the Sun, who were, so to say, by their very nature associated with the Sun, naturally remained united with the Sun. When therefore the Moon (later to become earth) separated from the Sun, these Beings remained, not with the separating Earth-Moon, but with the Sun. They are the principal Beings who work upon the earth from without.

I have already indicated that in the evolution from Saturn to Sun, the highest form of life which could be reached on the Sun was the plant species. Before an animal nature with an inner life could come about there had to be a separation, a cleavage. Thus it was not until the Moon evolution that anything of an animal nature could arise. An influence from without was needed. Now in Genesis we are not told of anything being active from without up to the end of the third day of creation. The transition from the third to the fourth day is an important one, for we are told that on the fourth day light forces, Beings of light, began to be active from without. So that, just as in the Moon period the sun shone upon the Moon from without, so now both the sun and the moon shone upon the earth from without. It amounts to no less than this—up to this point all those forces which were themselves within the earth element could take effect. Up to this point it was possible for there to be a recapitulation of earlier stages of evolution, and for forces centralised in the earth itself to arise anew. Thus we saw yesterday how in the Spirit of the Elohim who brooded over the waters the warmth state was recapitulated; how in the moment designated by the words Let there be light the entry of light was recapitulated; how at the point where the forces of the sound-ether broke in and separated the upper from the lower, the sound-ether stage was recapitulated. That was on the second day of creation. Then we saw how the life-ether intervened on the third day, when out of the earth element, out of the new condition, there came forth all that can be brought about by the life-ether—the sprouting green. But in order for anything animal to find a place on the earth there has to be a repetition of the “being shone upon” (if I may use the expression), an influence of forces acting from without. Hence it is quite in accordance with the facts that there should be no mention in Genesis of anything of an animal nature until after we have been told of forces working upon the earth from cosmic space. Up to that time Genesis speaks only of the plant nature; all the beings on the earth were at the plant stage. The animal nature could not begin until light Beings were influencing the earth from its environment.

What then came about is described in Genesis in words of which various translations exist. [The English Authorised Version is: And God said, ... let them be for signs, and for seasons, and for days, and years.]

Now there are some commentators, some exegetists, who have begun to think. But at the present day, when people scorn to penetrate to fundamental realities, it is the wretched lot of commentators that they begin to think, but cannot think anything through to the end. I have known some of these commentators who have reached the point of acknowledging that the usual rendering is nonsense. I should like to meet the man who can really make any sense of these words. What really lies behind them?

If we wish to render this passage faithfully with a real sense of the associations which the words would have had for the ancient Hebrew sage, and with philological thoroughness, we shall have to say that once more it is not a question of signs, but of the activity of living Beings making themselves known in the form of successive events in time. A correct translation would be: And the Elohim appointed Beings to regulate the course of time for the beings on earth, to regulate specific divisions of time (the word “day” is not mentioned at all), larger or smaller periods (usually given as “year” and “day”). Thus the reference is to those Beings who stand next below the rank of the Archai and who regulate life. The tasks performed by the Time-Spirits, the Archai, lie a stage lower than the tasks of the Elohim. Then come the regulators, the sign-fixers, for what has to be regulated, grouped, within the activity of the Archai. But these are none other than the Archangels. Thus we may venture to say that in the moment to which Genesis refers, when not only is something taking place in the body of the earth, but when forces are working into the earth from without, it becomes possible for Beings who are already united with the sun existence—the regulating Archangels, who are one stage lower than the Archai—to intervene. While the Archai themselves are still active as Aeons, for the deployment of their forces they make use of the Archangels, the light-bearers, who act from the circumference. That means that through the constellations of the light-Beings surrounding the earth, the Archangels work out of cosmic space in such a way that the great ordinances laid down by the Archai may be carried into effect.

Those who were present at the course of lectures I gave in Christiania will remember that even today the Archai are still behind what we are accustomed to call the Spirit of the Age. If we look around at the way our own world has been organised, we find that each age has a number of peoples over whom for a specific period a Time-Spirit holds sway. Side by side with him and subordinated to him work the several Folk-Spirits. And just as today the Spirits of the Age or Time-Spirits are in control, and behind them are the Archai—I described that in my Christiania lectures—so behind the Folk-Spirits are the Archangels; in a certain way they are the Folk-Spirits. Genesis points to the fact that even in times when man himself was really not yet there, these spiritual Beings were the organising powers.

Thus we must say that it was the Elohim who brought light into existence; they manifested themselves through light. But for lesser activities within the light they appointed the Archai, who are indicated in Genesis by the word yom, and who ranked next below them among the hierarchies; and they placed beside the Archai the Beings who must of necessity be woven into the web of existence, in order that the requisite activity of darkness can come into association with the activity of light. Side by side with yom they placed lay'lah, which is usually translated “night.” Then it became a question of how to progress further and into greater detail. For this, other Beings from the ranks of the hierarchies are chosen. Thus when it has been said that the Elohim or Spirits of Form manifested themselves through light, and placed the affairs of light and darkness in charge of the Archai, one has to add that now they took another step and, specialising further, appointed the Archangels to activities which not only call an external plant life into existence, but which are now to call forth an inner life, an inner life capable of reflecting the outer; they entrusted to the Archangels the activity which has to stream upon our earth from without, so that not only can the plant species shoot up, but also the animal nature, weaving its inward life of image and sensation.

Thus we see how, when we know how to interpret it, the Genesis account refers to Archangels too, quite in accordance with the facts. When you turn to the exegesis of the general run of commentators you will always feel dissatisfied. But if you turn for help to the same source from which the Genesis account came, if you turn to Occult Science, a flood of light will be thrown upon that account. It will all appear to you in a new light. And this ancient document, which otherwise would inevitably remain incomprehensible, because of the impossibility of translating the ancient living words into our language, will endure as a document which speaks to mankind for all time.

• 1. According to the Authorised Version: and darkness was upon the face of the deep
• 2. See Figure 10b, below.

During these lectures I shall try to throw light on the Genesis story of creation from many different aspects. Of course you must never lose sight of our essential preoccupation as Anthroposophists, which is with the facts of spiritual life. All our lectures are concerned first and foremost with the circumstances of spiritual life, of spiritual evolution. So too what is of primary importance as regards the Genesis story is to ascertain what were the supersensible events, the supersensible facts, which preceded the visible course of our earth's evolution. Only after that do we think it specially important to fmd confirmed in ancient documents of various ages and various peoples what we have first established independently of any documents, out of spiritual investigation itself. It helps us to acquire the proper feeling, the right attitude of reverence for what resounds in our hearts from far-off ages. We are able to come to an understanding with those times, which we ourselves have lived through in other bodies; we are able to form a link with what must have affected us in past epochs. This is how we have to understand the underlying purpose of this course of lectures.

We tried in the preceding lectures to form an idea as to how spiritual Beings, whom we know from Spiritual Science, are to be rediscovered in Genesis. We have already partly succeeded. We have borne in mind throughout that in what confronts us in the outer world, even in what we meet in the lower stages of clairvoyant consciousness—and in Genesis we have to do with facts of clairvoyant consciousness all the time—we are dealing with maya, with illusion; we have borne in mind that our usual interpretation of the sense-world, as it presents itself primarily to our faculty of knowledge, is maya, or illusion. That is a statement which is familiar to anyone who has anything to do with Spiritual Science. Moreover, the fact that the lower region of clairvoyance, all that has to do with the etheric and astral worlds, in a higher sense also belongs to the sphere of deception, cannot remain hidden from anyone who has familiarised himself with the spiritual scientific outlook for any length of time. We strike, as it were, the true ground of existence—so far as it is attainable by us—only when we have pushed beyond these regions to its deeper source. We must always bear this in mind. And we must not be content to voice it as a theory, but the conviction must pass over into our flesh and blood, that in clinging to external existence we are surrendering to illusion. On the other hand, to ignore external existence, to prize it too lightly, is also one of the great illusions into which men can fall.

Let us consider the elementary existence which has been so often mentioned in these lectures, and which is the nearest realm attainable behind our physical existence, behind what we perceive with our senses. Spiritual Science characterises it as the existence lying behind earth, water, air and fire or warmth, light, sound-ether and life-ether. We try to acquire ideas about the nature of earth, water, air, and so on, and to grasp them firmly. We have not done very much if, with a certain intellectual superiority which can easily become rife among anthroposophical devotees, we just say “that is all maya, illusion”; for it is nevertheless through this maya that the real Beings reveal themselves. And if we scorn to look at the manifestations, if we scorn to get to know the tools and instruments through which they reveal themselves, we have no means of making existence comprehensible. We must be clear that when we say “water,” “air,” and so on, we are referring to expressions, to manifestations, of real spiritualities, but that if we refuse to have anything to do with this maya, we can acquire no ideas of what lies behind it.

Now let us consider the nature of the earth element. We know well by now that there was no question of such an earth condition during the Saturn, Sun or Moon evolutions. We know that evolution had to wait, we know that it was not until the time of our own planetary existence that the earth element could be added to the warmth of Saturn, to the aeriform element of the Sun, and to the water element of the Moon. We know that each advance in evolution can only take place through the work of spiritual Beings. To include what we today call our physical body, the lowest member of our human being, and to give it its place in this elemental existence, we may say that from the first rudiments which it developed on Saturn it too has struggled through all these conditions. Thus we have in our own outer physical bodies something of which we can say that it has passed through an existence in pure warmth, an existence as a body of air, an existence as a body of water, and has risen to an earth existence. We know too who were the Beings on Saturn who participated in the first stages of the work on the human physical body. You will remember that I said in Occult Science—and I have frequently said it elsewhere—that to begin with, certain spiritual Beings worked on Saturn who had passed through their lower stages of evolution in a long distant past, and who were already so far advanced that they were able to sacrifice their own corporeality to supply the foundation, the basic substance for Saturn. In the order of the hierarchies these spiritual Beings are none other than those whom we call the Spirits of Will. Into the substance thus provided, which had been offered as a sacrifice by the Spirits of Will, the other hierarchies then worked. Into this substance the Spirits of Personality worked, and imprinted in it their own “humanity.” It was this will-substance which worked in Saturn as the warmth element, and it was in this that the first rudiments of the human physical body were formed.

But you must not think that such Beings as the Spirits of Will finished their work at a specific stage. Although they performed their main task on Saturn, yet they have continued to work during the whole course of development on Sun, Moon and earth. They have retained a certain connection with the substance for which they made their self-sacrifice. We saw that during the Sun evolution the warmth element transformed itself in the downward direction, that is, in the direction of densification, into the element of air. Such a process as the densification of warmth into air, which we can follow in its external manifestation—such a process is just maya; it gives us the illusion of densification. Within the process itself lies spiritual weaving, spiritual being, spiritual activity. And anyone who wishes to get to the bottom of things has to ask himself which of the hierarchies has brought it about that out of the more rarefied warmth-substance, the denser air comes into being. It is those very Spirits of Will who sacrificed the warmth-substance out of themselves who have brought this about! We may describe their activity by saying that during the Saturn evolution they were so advanced as to be able to allow their own substance to flow out as warmth, so advanced as to be able to offer their own substance as a sacrifice, so advanced that their fire streamed into the planetary existence of Saturn. Then during the Sun evolution they condensed this, their fire, into the gaseous element. But it was also they who during the Moon evolution condensed their gaseous element to water. During the earth evolution they have further condensed their watery element into the earth element, into solid. Thus, when we look upon the solid matter in the world, we have to say to ourselves that in this solid matter forces are at work which alone make its existence possible, forces whose very being flowed out from Saturn as warmth and whose effluence has become denser and denser until it has now reached the solid state, held together by their power. And if we would know who it is that brings this about, if we would look beyond the maya of solid matter, we should have to say that behind all this solid matter which we encounter there work and weave the Spirits of Will, the Thrones. Thus the Spirits of Will are still present in earth existence.

What we are told in Genesis now appears to us in a new light. When we are told that what is expressed in Genesis as bara is a kind of meditative activity of the Elohim, we have to say that through their meditation the Elohim recreated, as out of memory, something which I have described as a complex of existence. But in a certain way there happened to the Elohim what happens to us when we try to create something out of memory, though we, of course, unfold our activity at a much lower level. Let me give you an example. A man goes to sleep at night. His world of thought and feeling sinks into oblivion, he passes into the condition of sleep. Suppose that the last thought he had before he fell asleep in the evening was of a rose beside him. This thought sinks into oblivion. In the morning the thought of the rose emerges again. Even if the rose no longer remained by him, the thought would be there. You must distinguish between two things. The one is the calling up in memory of the idea of the rose, which could occur even if the rose had been taken away. But if the rose is still there, he also perceives the actual rose. That is the other thing. In the same way you should distinguish two things in what I have described as the cosmic meditation of the Elohim. When we are told that on the third “day” of creation a cosmic meditation took place, that the Elohim made a division between the fluid and the solid, that they separate off the solid and call it earth, in this we must certainly think of the cosmic act of meditation of the Elohim from whom this creative thought springs; but in what arises to meet their musing we have to think of the Spirits of Will at work, now bringing forth once more the objective in its own substantial nature. Thus work the Spirits of Will, and so they have worked from the very beginning in everything of an earth nature.

You must make yourselves familiar with such ideas. You must get used to the thought that in what lies nearest to us, and which we often regard as very lowly, we sometimes meet very high and exalted Beings. It is easy to say of the solid element that it is only matter. Perhaps some may be tempted to say that it is no concern of the spiritual investigator—that matter is a low level of existence. Why should we bother with it? We pass beyond and above matter into the spiritual. Anyone who thinks in this way forgets that through countless ages high, exalted spiritual Beings have worked in the object of his contempt to bring it into this solid state. Actually, when we penetrate through external matter, through the elementary covering of the earth, to what has made this earth covering solid, it would be natural to feel the deepest reverence for the exalted Beings we call the Spirits of Will, who have laboured so long in this earth element to build up the solid ground upon which we tread, and which we ourselves bear within us in the earthly constituents of our physical bodies. It is these Spirits of Will, whom in Christian esotericism we also call the Thrones, who have in fact constructed—or rather condensed—the solid ground upon which we walk. The esotericists who gave names to what the Spirits of Will brought forth within our earth existence called these Spirits Thrones, because they built thrones upon which we are all the time being supported, as upon a solid ground, and upon which all the rest of our earth existence continues to base itself as upon firm seats. These ancient expressions contain something worthy of tremendous respect, something to which our feeling can fully respond.

If we now reascend from the solid to the watery condition, we may reflect that it took longer to build up and densify the earth element than the watery. Hence we have to look for the fundamental forces of the watery element in Beings of a lower hierarchy. For the condensation of the watery element, as it is at work around us in the elementary state, it needed only the activity of the Spirits of Wisdom, the Kyriotetes, the Dominions. Thus behind the solid basis we see the Spirits of Will, and, not behind physical water, but behind the forces of fluidity, we have to see the activity of the Spirits of Wisdom or Kyriotctes. When we ascend to the airy element, here we have to see a still lower hierarchy at work. In the airy formations around us, to the extent that they are brought about by forces lying behind them, we have also to see the effect of the activity of certain spirits of the hierarchies. Just as the Spirits of Wisdom work in the water nature, so the Spirits of Movement—the Dynameis, the Mights, as we are accustomed to call them in Christian esotericism—are at work in the aeriform. And when we come to the warmth nature, to the next stage of rarefaction, then it is the next lower hierarchy, the Spirits of Form—the Exusiai—who live and weave within it, the very spirits whom we have been speaking of for days as the Elohim. Up to the present we have, from quite a different direction, characterised the Spirits of Form as the Spirits who brooded in the warmth element. When we trace the order of the hierarchies in the downward direction from the Spirits of Will, through the Spirits of Wisdom and the Spirits of Movement, we come back to our Elohim, to the Spirits of Form. You see how everything fits together, if the threads are woven in the right way. If you now try to bring sensitive and perceptive feeling into all this, you will say that behind all we see around us through our senses there lies an elementary existence—an earth element, but within this element in truth there live the Spirits of Will; a fluid element, in which in truth live the Spirits of Wisdom; an airy element, within which in truth live the Spirits of Movement; and a warmth element, wherein in truth live the Spirits of Form, the Elohim.

We must not think that we can make a clear separation between these spheres, that we can draw hard and fast boundaries between them. Our entire earth subsists in the fact that watery, aeriform and solid are working one within another, and that warmth permeates everything. We find warmth everywhere within the other stages of elementary existence. Hence we can also say that we fmd everywhere the activity of the Elohim, the real force behind warmth; it has poured itself out into everything. Although it necessarily required the activities of the Spirits of Will, the Spirits of Wisdom, the Spirits of Movement in order to display itself, nevertheless throughout earth evolution this element of warmth, which is the manifestation of the Spirits of Form, permeated all the lower stages of existence. Thus in the solid element we shall find not just the substantial basis, the body of the Spirits of Will, but the body of the Spirits of Will permeated and interwoven by the Elohim themselves, by the Spirits of Form.

Now let us try to fmd the outer expression in the sense-world of what we have just been talking about. We have been describing what is in the supersensible—an interweaving of the Spirits of Will, the Thrones, with the Spirits of Form, the Elohim. That is something which lies in the supersensible. But everything super-sensible casts its shadow into the sense-world. What is the shadow in this case? That which in effect constitutes the body, the phenomenal existence, of the Spirits of Will is matter, outspread solid matter. The commonly accepted idea of matter is illusion. When the seer turns his attention to the places where matter is supposed to lead its dubious existence, he does not find the fantastic apparition of physical matter, for that is an empty dream. Matter as conceived by the physicists is pure fantasy. So long as these concepts are merely used as calculating devices it is all right. But when men think that they have discovered something self-existent and real, then they are dreaming. The theories of modern physics are in fact dreams. In so far as physicists take note of facts, describe facts—the real and actual which the eye can see, and what can be deduced from that by calculation—they are dealing with reality. But as soon as they begin to speculate about atoms and molecules, as if these were simply material entities, then they begin to spin a dream-universe; and one which reminds us of Felix Balde's ducats in my Mystery Play, when he says in the temple: “Fancy telling a man from whom you wanted to buy something: ‘I won't pay for it in solid coin, but I promise to condense some ducats out of some mist!’” This crude simile really does give a fair idea of the sort of physical theory that gaily assumes whole universes to have been constructed out of cosmic mist. It is pure fantasy to take the existence of atoms, as envisaged today, to be real. So long as atoms are looked upon merely as counters, or shorthand notes for what the senses actually show, we remain on solid ground. If one wants to penetrate behind the sense-perceptible basis, then one has to rise to the spiritual, and then one reaches the living movement of a basic substance which is none other than the body of the Thrones, permeated by the activity of the Spirits of Form. And how is that projected into our sense-world? In the sense-world it becomes the expanse of solid matter, but matter which is at no stage amorphous. The amorphous, the formless, only results from the fact that all existence which tends towards form gets crushed or ground down. None of the dust which we find in the world is dust by natural tendency. It is stuff which has been worn away. Matter has the tendency to take form, to become crystalline. Solid matter tends towards the form of the crystal. So we can say that it is the substance of the Thrones and of the Elohim which compresses itself into our sense-existence to become revealed as the solid matter we see around us. In the act of making manifest what we call matter, it announces itselfas the essential Being of the Thrones; in so far as this basic substance takes on form, takes on shape, it announces itself as the external revelation of the Elohim.

Look with what spiritual insight names were given in ancient times! The seers of old said to themselves: “If we look upon the material substance around us, it speaks to us in the Being of the Thrones; but it is permeated by an element of force which tries to bring it all into form, hence the name Spirits of Form.” In all these names there is a hint of the reality they stand for. If we look at the tendency towards crystalline form around us, we have at a lower level a manifestation of the forces which weave and hold sway in the substance of the Thrones as the Spirits of Form, as the Elohim themselves. That is their field of action. They are the smiths, forging in their warmth element the crystalline forms of the different earths and metals, out of the formless matter of the Spirits of Will. They are the Spirits who in their activity of warmth at the same time constitute the form principle in existence.

When we look at things in this way, we gaze into the living, moving being which stirs beneath our existence. And in this way we must accustom ourselves to see maya or illusion in all that we encounter in outer life. But we must not stop short at the empty theory that the external world is maya. To say that gets us nowhere. It only has meaning when we can penetrate through all the details of that maya to the real being behind it. Then it is useful. So let us accustom ourselves to see in all that happens around us something which, though certainly illusion, is at the same time truth. An appearance is precisely an appearance. As such it is a fact; but we do not understand it if we stop short at its apparition. We can only appreciate it and give it its proper value as appearance, if we go on beyond the appearance.

In our modern abstract way of looking at things everything gets mixed up. The seers of old could not confuse things in this way. They could not be content to see everywhere the same superficial forces as the modern physicist sees, who insists on embracing meteorology as well as physics within his sphere. For who today doubts that the same forces which are at work in elementary life—in the solid, the fluid and so on—are active too within the atmosphere, when water masses into cloud. I know quite well that the modern physicist cannot help assuming that, as physicist, he can aspire to be a meteorologist too, and that for him nothing makes sense unless he applies the same laws to the formation of the clouds around our earth as he applies to things on the earth. To the seer things are not so simple as that. As soon as things are traced back to their spiritual sources, the same thing is not seen everywhere. Different forces are at work when a gas condenses to liquid actually on earth, and when the gaseous, vaporous tendency in the environment of the earth forms watery cumuli. When the seer contemplates the way in which water arises in the atmosphere around us, he cannot say that it comes into being in the same way as on the ground; he cannot say that the water hovering above us comes into existence in the same way as the water which condenses in the soil, on the ground. For the truth is that the Beings who play their part in cloud formation are different from those who are at work in the formation of water on the earth. What I have just been saying as to the participation of the hierarchies in our elementary existence only applies on the earth from its centre point up to the surface where we ourselves are; the same forces do not extend as far as the formation of the clouds. There other Beings are at work. The scientific theory derived from modern physics is based on a very simple hypothesis. First it discovers certain physical laws, and then it says that these laws apply to the whole of existence. It overlooks all the differences in the different spheres of existence. It acts on the principle that in the night all cows are grey; but things are not the same everywhere, they are very different in different spheres!

Anyone who has become aware through clairvoyant investigation that on our earth the Spirits of Will or the Thrones hold sway in the earth element, the Spirits of Wisdom in the element of water, the Spirits of Movement in the aeriform element, the Elohim in the warmth, gradually attains to the knowledge that in the gathering of the clouds, in that unique process which goes on around the earth wherein the watery vapour becomes water, Beings belonging to the hierarchy of the Cherubim are at work. Thus in the solid matter of our elementary earth existence, we see a co-operation of the Elohim with the Thrones. In the element of air, in which the Spirits of Movement hold sway, we see the Cherubim too at work in order that the water mounting upward from the realm of the Spirits of Wisdom may be enabled to accumulate into clouds. In the environment of our earth, the Cherubim hold sway as truly as do the Thrones, the Spirits of Wisdom and the Spirits of Movement within the elementary existence of our earth. And now if we look to the moving being of these cloud formations, we find hidden within them something still deeper, which only occasionally reveals itself—the thunder and lightning which bursts forth from them. This is not something which comes from nowhere. The seer knows that the Spirits whom we call the Seraphim move and have their being in this activity.

Within the limits of our earth sphere, if we include the atmosphere around us, we have now found every one of the hierarchical ranks. Thus, in what we experience with our senses we see the manifestation of hierarchical activity. It would be utter nonsense to regard the lightning flashing forth from the cloud as the same thing as what one sees when one strikes a match. Quite different forces are at work when the element of electricity, which prevails in the lightning, comes forth out of matter. There the Seraphim are at work.

Thus we have rediscovered the totality of the hierarchies in the earth's environment, just as we can find them in the cosmos without. The activity of these hierarchies is extended to all that we find in our immediate environment.

When you go through the pages of Genesis, when you contemplate the mighty course of world evolution depicted there, you discover that it is a recapitulation of the previous stages of evolution, a recapitulation of what evolved during the Saturn, Sun and Moon evolutions, and that finally man emerges as the crowning achievement of evolution. We have to understand from this Genesis account that the whole being and activity of the hierarchies is engaged in what is there taking place, that all is concentrated upon this last product of creation, upon this supersensible being of whom it is said: The Elohim made a decision, saying Let us make man. In order to do this they wove together all their separate talents into one common activity. All the capacities which they had brought over from earlier stages they combined together, so as at length to produce man. Thus all the hierarchies which preceded that of man—hierarchies to which we give the names Seraphim, Cherubim, Thrones, Spirits of Wisdom, Spirits of Movement, Spirits of Form, Archai or Spirits of Personality, Fire-Spirits or Archangels, and Angels—moved and had their being in this existence; and if we follow the Genesis account up to the crowning of the structure on the sixth “day” of creation with the appearance of man, if we pass in review the whole of the weaving essence of pre-human earthly evolution, we find all the different hierarchies already there. All these hierarchies had to work together to prepare for what at last emerges in man.

Thus we may venture to say that the seer or seers who were responsible for the Genesis account were aware that all the hierarchies we have mentioned had to work to make preparation for man. But they must also have been aware that for the creation of man himself, for the crowning fulfilment of this entire hierarchical order, help had to come from yet another quarter, from a source in a way still higher than any of these hierarchies. Thus we look up beyond the Seraphim to a divine Being unknown, only dimly sensed. Let us follow up the activity of some member of the hierarchical order, say of the Elohim; so long as they had not decided to put the finishing touch to their work by fashioning man, it sufficed for them to work in harmony with the other hierarchies up to the Seraphim. But then help had to come from a realm to which we can only raise our spiritual gaze in dim apprehension, it has to come from a sphere really above that of the Seraphim. For the Elohim to raise their creative activity to these dizzy heights, for them to obtain help from this source, something had to happen of which we must try to grasp the significance. They had, so to say, to grow beyond themselves. They had to acquire a greater ability than was theirs during the preliminary stages. To crown their work they had to unfold still higher powers. The Elohim, as a group, had to grow beyond themselves. Let us try to get an idea of how such a thing could happen. Let us start with an illustration from everyday life, to help us to form some idea of this. Take the development of a human being.

When we look at a tiny child on the threshold of earthly life, we know that a unitary consciousness has not yet been developed in him. It is only after some time that a child even utters the “I” which holds consciousness together. It is only then that the contents of his soul-life become knit together in a conscious unity. The human being grows to a higher stage through the bringing together of activities which in the baby are still decentralised. Thus, in the human being this concentration signifies an advance to a higher level. We can think of the progressive development of the Elohim as analogous to this. During the preparatory stages of man's development they practised a certain activity. This activity has taught them something, has helped to raise them to a higher stage. They have now acquired a certain unified consciousness as a group. That is as much as to say that they have not remained simply a group but have become a unity, and a unity possessing real being. What I am here saying is extremely important. Hitherto I have only been able to say that the several Elohim each had his own special capacity. Each of them was able to contribute something to the common resolve, the common picture of the human being they wished to form; and at the same time this human being was only an idea, upon which they could co-operate. To begin with, it was not real. Something real was first brought into existence after they had created the common product. But in the course of this work they themselves developed to a higher stage, developed their own unity to a reality, so that they were no longer seven, but a sevenfold whole. We can now speak of an “Elohimhood,” which reveals itself in a sevenfold way. This unity of the Elohim had first to come into being. It is something to which the Elohim work themselves up. The Bible is aware of this. The Bible is acquainted with the idea that the Elohim were first separate members of a group, and that they then form themselves into a unity; that to begin with they co-operate as members of a group, and later become directed out of a unified organism. This real unity, in which the Elohim act as the organs of a body, the Bible calls Jahve-Elohim.

That gives us a much deeper conception of Jahve, of Jehovah, than has so far been possible. That is why the Bible begins by speaking simply of the Elohim, and then, when the Elohim themselves have reached a higher stage, when they have advanced to a unity, it speaks of Jahve-Elohim. That is the deeper cause of the sudden emergence of the name of Jahve at the end of the work of creation.

This shows how necessary it is to have recourse to occult sources if one wishes to understand things. What does the biblical criticism of the nineteenth century make of this? It says: “We find in one passage the name Elohim, in another the name Jahve. Clearly the two passages derive from different religious traditions; we have to distinguish between what has come down from a people who worshipped the Elohim, and what has been handed down by a people who worshipped Jahve. And whoever wrote the account of the Creation which we possess merged the two traditions. We must separate them again.” This line of research has gone so far that today we have Rainbow Bibles, with what is said to derive from the one source printed in blue, and what comes from the other in red. There are such Bibles! Only, unfortunately, the division has to be so made that part of a sentence has to be blue and the other part red, because the first clause is said to derive from one people, and the second from the other. It is astonishing that the main and subordinate clauses should fit so beautifully together that it only needed a collator to join up the two traditions! Immense industry has been expended upon this biblical exegesis of the nineteenth century, perhaps more than on any other scientific or historical research; and it fills us with melancholy and a deep sense of tragedy. The very thing which should enlighten humanity upon the most spiritual matters has lost its connection with spiritual sources.

It is as if someone were to say: “Of course, if we compare the passage where Ariel speaks in the second part of Faust with the doggerel in the first part, the style is quite different. It is not possible that the same man could have written both, and Goethe must therefore be a mythical figure.” Through being cut off from occult sources, the fruit of this immense labour, this devoted industry, is worth just about as much as the conclusion of someone who denied the existence of Goethe because he could not believe that two such different things as the style of Faust in its first and second parts could emanate from the same man. Here we get a glimpse into one of the deep tragedies of human life; here we see how necessary it is that minds should again turn to the sources of spiritual life. Spiritual knowledge is only possible when men again seek for the living spirit. They will do so, for to do so is an irresistible urge of the human soul. And the whole strength of our anthroposophical inspiration rests upon our confidence that there is something in the human soul which draws men's hearts to seek once more for a connection with spiritual sources and which will lead them to understand the true basis of religious documents. Let us imbue ourselves with this confidence and we shall reap the true fruits of a theme which should guide us into the spiritual life.

In our efforts to understand existence it is our practice to trace the course of some aspect of its development up to the present time, and we have had many opportunities of becoming familiar with the idea that everything we perceive around us is in course of evolution. We must get used to applying the idea of evolution more widely, we must apply it in spheres not usually associated with it today—for instance, we must apply it to the life of the soul. We probably do recognise it as it manifests itself outwardly in the life of the individual between birth and death. But so far as humanity as a whole is concerned, people immediately think of evolution as an ascent from the condition of the lower animals and draw the conclusion—even from the standpoint of modern knowledge a somewhat fanciful one—that the human has evolved out of the animal—as if the higher could, without more ado, evolve out of the lower! It is of course not my task in this cycle to show in detail, as I have often done, that our present consciousness has undergone a far-reaching evolution, that the kind of consciousness, the kind of soul-life we have today, was preceded by another form of consciousness. We have often described this earlier form as a kind of lower clairvoyant consciousness. Our modern consciousness furnishes us with mental images of outer objects by means of external perception. But that other earlier consciousness can best be studied if we look back to the Moon evolution.

The most outstanding difference between the evolution of the Moon and that of our present earth is that the old form of clairvoyance, a kind of picture-consciousness, has been superseded by the present-day object-consciousness. I have for many years been calling attention to this, and years ago I was able to give information out of the Akasha Chronicle on the subject of evolution. It appeared in the early essays of the magazine Lucifer-Gnosis.¹ There I pointed out that the old, dreamlike picture-consciousness which characterised our own nature in former times has developed into our earth-consciousness, into what today gives us consciousness of external things, consciousness of things outside us in space as contrasted with what we ourselves are in our inner being. This ability to distinguish between external objects and our own inner life is what characterises our present state of consciousness. When we have an object in front of us—let us say a rose—we say: “That rose is there in space! It is separated from us; we stand at a different spot from it.” We perceive the rose, and make a mental image of it. The mental image is within us, the rose is outside. The distinction between outer and inner is the mark of our present-day consciousness. Consciousness on the Moon was not like that. Beings with the Moon-consciousness made no such distinction. Suppose that when you looked at the rose you were not conscious that the rose was outside, and that you were making a mental image of it, but that you felt “The real being of this rose which hovers there in space is not confined to the space which it occupies, but its being extends outward into space, and is actually in me.” Indeed you could go further. Suppose that when you looked at the sun you did not feel that the sun was above you and that you were below, but felt that while you were forming a mental image of the sun it was within you; suppose your consciousness was taking hold of it in amore or less spiritual way! Then there would be no distinction between outer and inner. If you can make that clear to yourselves, you will have grasped the outstanding characteristic of consciousness as it was throughout the Moon evolution.

Another quality of this consciousness was that it was pictorial; things did not appear directly as objects, but as images, just as today dreams often unfold as imagery. For example, a dream can take its course in such a way that a fire external to ourselves appears as a being radiating light. It was somewhat in this way that consciousness on the Moon perceived things. It was a pictorial consciousness, at the same time permeated with the quality of inwardness.

There was yet another essential in which the consciousness of that time differed from that of our present time. It did not work in such a way that outer objects would have been there at all as they are for our present earth-consciousness. For the consciousness of the Moon period what we today call our environment, what we perceive in the vegetable, the mineral, the human kingdoms as sense-objects, was not there. What was there—on a lower, dreamlike level—was something similar to what there is in the soul today when the power of seership awakens, when conscious clairvoyance awakens. The first awakening of clairvoyant consciousness is of such a nature that to begin with it does not extend to external Beings. This is a source of countless deceptions to those who are training themselves esoterically to develop clairvoyance.

Such a training progresses by stages. There is a first stage which unfolds in various ways. In it the student sees many things around him. But he would make a great mistake if he were straightway to think that what he sees around him, so to say in spiritual space, is also spiritual reality. Johannes Thomasius in my Mystery Play goes through this stage of astral clairvoyance. Let me remind you of the scenes which rise before his soul as he sits in meditation down-stage, and feels in his soul the dawn of the spiritual world. Pictures arise in his soul, and the first one is that the Spirit of the Elements brings before him persons whom he has previously known in life. In the Play, Johannes Thomasius has come to know Professor Capesius and Doctor Strader. He knew them on the physical plane, and there formed certain impressions of them. Then, when after his great sorrow his clairvoyant capacity breaks through, he sees them again. He sees them in remarkable forms. He sees Capesius as a young man, as he was at the age of twenty-five or twenty-six, and not as he is at the moment when he, Johannes Thomasius, sits meditating; and he sees Doctor Strader as he will be in his present incarnation when he is old. This and many other pictures pass through the soul ofJohannes Thomasius. These pictures which are really living in the soul through meditation can only be represented in the play as happening on the stage. It would be quite wrong for Johannes Thomasius to regard this as deception. The only right attitude towards all this would be to say to himself that he cannot yet know how far this is reality or deception. He does not know whether what the pictures show is an external spiritual reality or not; that is, he does not know whether it is something inscribed in the Akashic record or whether he has expanded his own self to a world. It could be either, and he must recognise that fact. It is only from the moment when the Devachan consciousness begins, when in Devachan he perceives the spiritual reality of a being whom he knows on the physical plane—Maria—that he is able to look back again and to discriminate between reality and mere picture-consciousness. Thus you can see that man has to pass through a stage in the course of his esoteric development in which he is surrounded by pictures, but is unable to distinguish between what is a manifestation of spiritual reality and what is merely picture. The scenes of the Mystery Play of course were intended to express spiritual realities. The appearance of Professor Capesius is a real picture of the young Capesius, as it is inscribed in the Akashic record, and the appearance of Doctor Strader is the real Strader as he will be in his old age. They are intended to be real in the play, only Johannes Thomasius does not know it.

The stage of consciousness I have just described was experienced on the Moon, only at a lower, more dreamlike level, so that no faculty of discrimination was possible. The ability to discriminate only began later. You must try to get a thorough grasp of what I am telling you. Let us bear in mind that the clairvoyant lives in a kind of picture-consciousness. But during the Moon period the pictures which arose were in the main quite different from the objects of our earthly consciousness; and the same thing applies today in the early stages of clairvoyance. To begin with, the clairvoyant does not see spiritual things at all; he sees pictures, and the question is what do these pictures signify? In the first stages of clairvoyance they do not express real spiritual Beings, but a kind of organic consciousness. The experience is a pictorial representation, a projection into space, of what is actually taking place in himself. To take an actual example, when the clairvoyant begins to develop these forces in himself, he can have the experience of seeing two luminous globes far outside in space. He sees pictures of two globes in luminous colour. If he were then to think to himself “there outside me are two Beings,” the probability is that he would be quite wrong; at any rate that would be the case to begin with. What is happening is that his clairvoyance is projecting outwards into space forces which are at work in himself, and he sees them as two globes. And these two globes could represent what is at work in his astral body to produce within him the power of sight in his two eyes. This power of sight can be projected outwards in the form of two globes. Thus what is actually to be seen is an inner faculty showing itself as an external phenomenon in astral space. It would be a very great mistake for such an experience to be taken to herald the external presence of spiritual Beings.

It would be a still greater error if in these early stages by some means or other it were to happen that voices were heard, and these voices taken as inspirations from outside. That is the greatest error into which one can fall. Such an experience can hardly be more than an echo of an inner process; and while what appears in picture form, in colour, usually represents fairly pure inner processes, voices as a rule manifest lower and rather worthless elements of soul-life. It is best for anyone who begins to hear voices to cultivate the greatest distrust of them. The early stages of these imaginal representations should always be received with the greatest caution. It is a kind of organic consciousness, a projection outwards into space of one's own inner being. Such an organic consciousness was quite normal during the Moon evolution. The human being at that stage scarcely perceived anything except what was happening to himself.

I have often called attention to an important saying of Goethe's: “The eye has been formed by the light for the light.” This saying should be taken quite seriously. All man's organs have been formed by his environment, out of his environment. It is a superficial philosophy which stresses only one side of this truth, that without the eye man could not perceive light. For the other important aspect of the truth is that without light the eye could never have developed; and in the same way without sound there would have been no ear. Looked at from a deeper standpoint Kantianism is very superficial, because it only gives half the truth. The light which weaves and floods throughout the cosmos—that is the cause of the organs of vision. During the Moon period, the main task of the Beings who took part in the development of our universe was the construction of our organs. First these organs have to be built up; then they are able to perceive. Our present objective consciousness is due to the fact that organs have first been formed for it. The sense organs, as purely physical organs, had already been formed on Saturn, with the eye somewhat like the photographer's camera obscura. Purely physical apparatuses like that can perceive nothing. They are constructed according to purely physical laws. In the Moon period the organs acquired an inner life. Thus on Saturn the eye was so formed that it was merely a physical apparatus; at the Moon stage, through the sunlight which fell upon it from without, it was transformed into an organ of perception, an organ of consciousness. The essence of this activity during the Moon evolution is that the organs were, so to say, drawn forth from the Beings. During the earth period light works essentially on the plants, maintains plant development. We see the outward result of this activity of light in our flora. During the Moon evolution light did not act in this way, it drew forth our organs; and what was perceived by man at that time was this work upon his own organs. He perceived it in the form of pictures which seemed, it is true, to fill cosmic space. The pictures seemed to be spread out in space. In reality they merely represented the work of elementary existence upon the human organs. During the Moon period what man perceived was his own inner becoming, he perceived this work upon himself, saw the way he was fashioning himself, the way he was evolving his perceiving eye out of his own being. Thus the outer world was an inner world, because the entire outer world was working upon his inner being. And he made no distinction between outer and inner. He did not perceive the sun as external to himself. He did not separate the sun from himself, but within himself he felt his eyes coming into existence. And this active coming into existence of his eyes expanded for him into a pictorial perception which filled space. That was how he perceived the sun, but it was an inner process. The characteristic thing about the Moon-consciousness was that one was surrounded by a world of pictures, but these pictures represented an inner development, an inner formation of soul. Thus the Moon-man was enveloped in the astral and felt his own development as an external world. Today it would be an illness to perceive this inner development as an outer world, not to distinguish these pictures from the world outside, to perceive the outside world merely as a reflection of one's own growth. During the Moon evolution it was normal. For instance, man perceived in his own being the work of those Beings who later became the Elohim. He perceived the activity of the Elohim somewhat as today you might perceive your blood flowing into you! It was inside him, but it was reflected in pictures from without.

But on the Moon such a consciousness was the only one possible. For what happens upon our earth has to take place in harmony with the whole cosmos. A consciousness such as man has upon the earth, with this distinction between outer and inner, with this perception that real objects are there outside us, and that our inwardness exists alongside them, called for the whole evolutionary transition from the Moon to the earth, called for an entirely different kind of cleavage in our cosmic system. During the Moon evolution, there was no separation between Moon and earth, as there is today. We have to think of the Moon as the present earth would be if the moon were still united with it. So all the other planets, including the sun, were quite differently formed; and under the conditions which then obtained only a picture-consciousness was possible. It was only after our whole cosmos had assumed the form it now has, encompassing the earth, that our present objective consciousness could develop.

Such a consciousness as man has on earth today was withheld from him until the time of earth evolution. Not only was man without it, but none of the other Beings whom we speak of as belonging to this or that hierarchy had it. It would be superficial to think, because the angels underwent their human stage on the Moon, that they must therefore have had on the Moon such a consciousness as man has today on the earth. It was not so, and this is what distinguishes them from men—that they experienced their humanity in another consciousness. An exact repetition of the past never takes place. Each evolutionary impulse happens once only, and happens for its own sake and not for the sake of repeating something. Thus to produce what we know today as human, earthly consciousness all the processes which have actually brought this earth about were needed—for that purpose man had to be there as man. It was impossible for such a form of consciousness to develop at an earlier stage of evolution. To us an object is something outside us; earlier, all the Beings of whom we can speak had a consciousness which made no distinction between outer and inner, so that it would have been nonsense for any of them to say: “Something is standing before me.” Even the Elohim could not say that; they had no such experience. They could only say: “We live and weave in the cosmos; we create, and in creating are aware of this our creation; objects do not stand before us, do not appear to be before us.” To say “objects appear before us” conveys a situation in which we are confronted by something real formed in an external space from which we ourselves are separated. This did not come about even for the Elohim until the time of earth evolution. During the Moon evolution, when these Elohim felt themselves weaving and working in the light which streamed from the Sun upon the Moon, they might have said to themselves: “We feel ourselves to be within this light, we feel how with this light we sink into the beings who live as men on the Moon; we speed through space with this light.” But they could never have said: “We see this light outside us.” There was no such thing on the Moon. That was a completely new earth experience.

When at a certain stage in the Genesis account the momentous words occur And God said, Let there be light, it meant that something new had happened, that the Elohim did not merely feel themselves to be flowing with the light, but that light streamed back to them from objects, that objects appeared to them from without. This is expressed by the writer of the Genesis account when to the words And God said, Let there be light he adds: And God saw the light. In this ancient document there is nothing superfluous, nothing meaningless. If only men could learn, among much else that this document could teach them, to ascribe to it nothing that is not pregnant with meaning, to take nothing in it as an empty phrase! The writer of the Genesis account wrote nothing unnecessary, nothing by way of commonplace embellishment to enhance the beauty of the creation of light; he does not make the Elohim say anything like this: “We see the light and are very pleased with ourselves that we have made it so well.” What the brief sentence emphasises, what it signifies, is simply that something new has come about.

Moreover it does not say merely And God saw the light, but that He saw that it was beautiful—or good. [ The English Authorised Version uses the word “good.”] Note that in the Hebrew tongue the distinction between “beautiful” and “good” was not made as it is today. The Hebrew language has the same word for good and for beautiful. What is the significance of this? In ancient Sanskrit, even in German, there is still an echo of what it meant. The word “beautiful” covers all words in all languages which mean that an inner spiritual element reveals itself in an external form. To be beautiful means that something inward is externally manifest. Today when we use the word “beauty” we are thinking most truly when we hold that an inner spiritual reality in the beautiful object is represented on its surface in physical form. We say that something is beautiful if the spiritual, so to say, shines through what is externally sense-perceptible. When does a marble sculpture become a thing of beauty? When its form arouses the illusion that spirit indwells it. Beauty is the manifestation of the spiritual through the external. Thus when in Genesis we come to the words God saw the light, we can say that they convey the specific quality of earth evolution; also that what could formerly only be experienced subjectively now manifests itself from without; that the spirit presents itself in its external manifestation. Thus we can paraphrase the biblical words by saying “and the Elohim experienced the consciousness that something in which they themselves formerly existed confronted them as an external phenomenon; and they realised that the spirit was behind this appearance and came to expression in the external.” This is the significance of the word “beautiful” or “good.” Wordy explanations will not help us to understand the Genesis account, but only diligent search for the secrets which are really hidden behind the words. Then research will yield rich fruits; whereas all too many interpretations are nothing but tiresome pedantry.

Let us go a step further. We have seen that the characteristic features of the Moon evolution were only able to come about through the separation of the Sun from the Moon. Then we have seen that during the earth evolution it again became necessary for the sun to separate off from the earth; we have seen that a duality is necessary for a life of full consciousness. The earth element had to withdraw. But in such a withdrawal something else is also involved; the elementary conditions of the moon nature and of the sun nature change, become different. If you make a study of our present sun, even from a purely physical aspect you are obliged to say to yourselves: “The conditions which we have on earth and which we call solid and liquid are not to be found in the physical sun.” The most you can say is that the sun still condenses to the gaseous state. This is recognised by modern physics. Such a separation of elementary conditions comes about through the severing of what was previously a unity.

We have seen that the earth develops in such a way that a gradual densification downward takes place from warmth to solid, to earth, and that what is above as elementary existence light-ether, sound-ether, life-ether—seems to press inwards from without. But this description does not fit the part which goes out as the sun. It would be better therefore to say that there are seven states of elementary existence. The first, the most rarefied state, which constitutes and brings about life; then what we call number, or sound-ether; then light-ether; then warmth-ether; then we have air, or the gaseous element, the watery element and fmally the earthy or solid. It is in the earth that we have to look mainly for the elements up as far as warmth. Warmth permeates the earth, whereas the earth only shares in light in so far as the Beings in its environment—or if you like the bodies in its environment—take part in the life of the earth. Light streams upon the earth from the sun. If we wish to locate the three higher elementary states—light-ether, the ether of spiritual sound, and life-ether—we must place them in the sphere of the sun. In the earth we have to look for the solid, fluid and gaseous elements; warmth is shared by both earth and sun.

The Sun separated off for the first time during the Moon evolution. It was then that the light was for the first time active from without, but not then as light. I have just pointed out that the sentence in Genesis which reads And God saw the light ... could not have been spoken in respect of the Moon evolution. There one would have had to say that the Elohim speeded through space with the light, were in the light, but saw it not. Just as today one swims in water and moves forward in it without actually seeing it, so one did not see the light, but light was a bearer of the work in cosmic space. It was with the coming of earth evolution that light began to appear, to be reflected by objects.

It was natural that this, which held good for light on the Moon, should itself reach a higher stage of development during earth evolution. It is therefore to be expected that what applied to light on the Moon should during earth evolution apply to the sound-ether. This would involve that what we call spiritual sound was not perceived by the Elohim as reverberating back to them in the manner of the reflected light. Thus, if Genesis wished to convey that evolution was advancing from the activity of the light-ether to that of sound-ether, it would have to say something like this: “And the Elohim saw the light in the developing earth, and saw that it was beautiful.” But it could not go on in the same way to say: “And the Elohim during this phase perceived the sound-ether”; it would have to say “they lived and wove in it.” Nor could it be said of the second “day” of creation that the Elohim perceived the stir which separated the elements above from those below; it could not be said of this work of the Elohim that they perceived. The words “perceive” and “beautiful” would have had to be omitted. Then the description would correspond with what can be observed through Spiritual Science.

Thus the seer who wrote the Genesis account had, when describing the second “day,” to leave out the words: And God saw ...

Now look at Genesis. On the first “day” it reads: And God saw the light, that it was good. On the second day of creation, after the end of the first day, it says: And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters ... and it was so. And God called the firmament Heaven. And the evening and the morning were the second day. The sentence And God saw ..., which we find on the first day, is left out on the second day. Genesis gives the facts as we should expect them to be given from what we have been able to observe by spiritual scientific method.

Here again is a knotty point of which the commentators of the nineteenth century have not known what to make. There have been commentators who said: “What does it matter if the second time the words are omitted? The writer just forgot them.” Men should learn that Genesis not only records nothing irrelevant, but also omits nothing relevant. The writer has forgotten nothing There is a profound reason why on the second day of creation these words are not to be found. Here we have another example—I could quote many—of what fills us with immense reverence for such ancient records.

We could learn much from these ancient writers, who really needed to take no oath, but followed of their own accord the rule of telling the whole truth, and nothing but the truth which they knew. They felt through and through that every word that stands there must be sacred to us, and equally that nothing essential must be omitted.

We have now gained an insight into the composition of what are called the first and second “days” of creation. Anyone who discovers through spiritual investigation what lies behind things might well say to himself, as he turns to his Bible, “It would be marvellous, it would be astounding, if these intimate details which can be discovered by scrupulous spiritual investigation should be corroborated by the words of the ancient seer who took part in the making of Genesis.” And when he finds that the astounding thing is true, a wonderful feeling comes over him—a feeling such as should indeed penetrate human souls if they are once more to appreciate the holiness of this ancient document.

• 1. Many of these articles were subsequently published in English in book form as Atlantis and Lemuria (Anthroposophical Publishing Co., 1923).

In the course of these lectures we have described how the earlier, preparatory stages of the Saturn, Sun and Moon evolutions have entered into the development of our earth. We must of course always bear in mind that what concerns us most of all, what is most important, is the development of man himself. We know that man is, so to say, the first-born of our whole planetary evolution. If we look back to Saturn, we are struck by the fact that in this state of weaving warmth we can speak only of the first rudiments of physical man, and that as yet nothing of what surrounds us today in animal, vegetable and mineral kingdoms existed. These were added after the human kingdom was already there. Hence we have to ask ourselves how the story of creation according to Genesis is to be reconciled with the facts of human evolution.

We shall soon see that everything which today we seek to learn through spiritual investigation is fully confirmed. On a superficial reading of Genesis it might seem that man emerged for the first time as if suddenly fired from a pistol on the sixth day. Yet we know that the human kingdom is the all-important one, that the other kingdoms are, as it were, by-products of human incarnation. So we ask ourselves where the human being is to be found in the days before the sixth. If the earth develops as a kind of recapitulation of the Saturn, Sun and Moon evolutions we should expect to find the human being there all the time, we should expect to find him long before the sixth day. How is it that we find no earlier mention of man in the Genesis account?

First of all, let us observe that Genesis, when beginning to speak of the creation of man, uses the word “Adam,”¹ and in the ancient Hebrew priestly language the word “Adam” does correspond more or less to our word “man.” But we must learn to understand more exactly what “Adam” means. The word called forth in the soul of the Hebrew sage a mental picture which can perhaps be rendered in English as “the earthy one.” Thus man is pre-eminently the earth being, the consummation of all earth existence, the final fruit of earth incarnation. But everything which comes finally to maturity in the fruit is already inherent in the nature of the plant. We shall not discover man in the earlier “days” of creation, unless we are clear that in reality it is not the physical man that precedes the soul-spiritual, but vice versa. We have to think of the physical, earthly man of today much in the same way as we think of a small quantity of water which we cool down and allow to solidify into ice. We have to think of the soul-spiritual man as solidifying, condensing to earthly man, through the work of the Elohim on the sixth day of creation, just as water freezes into ice. Thus progress up to the sixth day consisted in a condensation of the soul-spiritual part of man to the solid earth man. On the preceding “days” we must not expect to find man in the region of what has been cast off and is developing supersensibly according to appropriate physical laws; we must expect to find him in a soul-spiritual condition. Thus when we say in the words of Genesis that on the first day there were present the inner mobile energy and the outwardly manifest, we should not on that first day expect to find man in the earth element, but as a soul-spiritual being in the periphery of the earth. As a soul-spiritual being he is being prepared for his earthly existence.

Today I want to correlate some of the findings of Spiritual Science with the Genesis account. When Genesis tells us that through cosmic musing the two complexes of inner stimulation and outward manifestation arise, what is it which is being prepared in the very first rudiments of man? When the spirit of the Elohim weaves and broods through these complexes, what part of man is in course of preparation? It is what in spiritual scientific terminology we call the sentient soul, which today we have to look upon as something inward. That is what is being prepared on the first day of creation up to the point where it says: Let there be light; and there was light. Within all this there lies in the spiritual periphery the sentient soul of man. To put it more clearly, we look for the sentient soul to begin with in the circumference of the earth, and we place it in the time usually described as the first “day” of creation. Thus in the circumference of the earth, where the Elohim and the Beings ministering to them unfold their work, we have to see a human soul-spiritual present in the spiritual atmosphere somewhat in the same way as today we see clouds in the airy atmosphere; and this is the human sentient soul. Then the evolution of man makes a further advance. On the second “day” of creation we have in the circumference of the earth the refining of the sentient soul into the intellectual or mind-soul. When the sound-ether strikes into the developing earth, when the upper masses of matter separate from the lower, there is, as part of the upper sphere, weaving in the upper sphere, a man consisting entirely of the rudiments of the sentient and the intellectual or mind-soul.

Then on the third “day” we have to think of man as advancing to the stage of the consciousness soul. On this third day, down below on the earth under the influence of the life-ether, verdant life unfolds in species form; the earth brings forth the foundations of plant life—of course, only supersensibly perceptible—and up above in the ether there weaves what we call the consciousness soul, together with the sentient and the intellectual or mind-souls.

Thus the soul-spiritual man hovers in the periphery of the developing earth. He is as it were within the substance of the several spiritual Beings. So far he has no independent existence. It is as if he were being fashioned as an organ within the Elohim, the Archai and so on—as though he were in their bodies as part of them. Hence it is natural that it is of these Beings that we are told, for at this stage of earth development, they alone are actual individualities! To describe their lot is to describe the lot of the rudimentary human beings as well. But you can easily see that if man is one day to people the earth, something like a gradual densification of the human being has to come about. This soul-spiritual element must gradually be clothed in a body. At the end of what is called in the Bible the third “day” of creation we have the rudiments of a soul-spiritual man which today we should call the consciousness soul, intellectual or mind-soul, and sentient soul. These have to be provided with an outer garment. Within this soul-spiritual, man has next to acquire the garment of the astral body.

Let us try to realise what this means. When today can we study the laws of the astral body, isolated from the physical body? Our astral bodies are separated from us when we are asleep, though the astral form is now quite different from what it was in the time of which Genesis speaks. When man sleeps he leaves his etheric and physical bodies lying in bed, and he himself is in his astral body, which hides within it his ego.

Remember the many things which I have told you in the course of years about the peculiar life of the astral body during sleep. From my Occult Science you will recall that when the astral body is outside the physical and etheric bodies, currents go out from it, it begins to make connections with its cosmic surroundings. When in the morning you come back from the sleeping to the waking state you have absorbed strengthening forces from the whole cosmos. During the night our astral body has been united, through its effluence, with the entire cosmos. It has been united with all the planetary Beings associated with our earth. It has radiated its effluence to Mercury, Mars, Jupiter and so on, and in these planetary Beings are the strengthening forces which give to the astral body what it needs to enable us on its return to continue our waking life in the physical and etheric bodies. During the night our astral bodies are diffused and enlarged to a cosmic existence. The clairvoyant sees the astral body quit the physical body when the human being falls asleep. But in point of fact that is an inadequate description. The astral body winds its way in spiral form out of the physical body. It moves as a cloud in spiral form. What we see is only the beginning of the currents which emanate from the astral body. They go out into cosmic space and gather forces, they drink in the forces of the planets. And if anyone tells you that the astral body is what can be seen by a clairvoyant hovering like a cloud in the vicinity of the physical body, it is not true. During the night the astral body is poured out over the whole of our solar system. During sleep it is united with the planetary Beings. That is the very reason why we call it the astral body. None of the interpretations of the term “astral body” coined in the Middle Ages is correct. We speak of the astral body because during sleep it is in inner union with the starry world, the astral world, because it rests in the world of the stars and absorbs their forces.

When you grasp this fact, which is confirmed by spiritual investigation, you will say to yourselves: “Then surely the first influences which formed this astral body must have streamed to man from the astral world, the world of the stars, and the world of the stars must have been present in the developing earth!” Thus when we say that on the fourth day of creation what had hitherto been soul-spiritual clothed itself in the laws and forces of the astral body, then on that same fourth day the stars, the astra, must have unfolded their activity in the periphery of the earth.

And the Genesis account confirms this. In the passage on the fourth day of creation, Genesis gives a description of the clothing of man—man still in the spiritual or astral periphery of the earth—with the astral body, with the activity of the starry world, which belongs primarily to our earth. And this description agrees with what we should express as “the human astral body is formed in accordance with its laws.” Thus here too we find a deeper meaning in complete harmony with what clairvoyant investigation has today to tell of modern man. We shall see that at the time of which Genesis speaks the astral body was not the same as our own astral bodies are during the night; but its laws were the same, and the activity which it developed was the same.

We shall expect that during the next period, which Genesis calls the fifth “day” of creation, a still further densification will take place. Man still remains a supersensible etheric being. But a further densification does take place within the etheric. Man still does not make contact with the earth, he still belongs to the more spiritual-etheric circumference of the earth. Here we touch upon something which it is extraordinarily important for us to understand for the sake of the whole development of man in his relationship with the earth. When we turn to the kingdom next to man, to the animal kingdom, a question may arise which we have often touched upon before as to why animals become animals, and man becomes man. That man has evolved from the animal kingdom, as the crude materialism of today imagines, could not even be accepted by superficial ratiocination if it really understood itself. But nevertheless if we study the course of the earth's development, we have to admit that animals made their appearance before man became visible as an earth being. Before man could become man upon the earth, appropriate conditions had to be prepared for his densification. Suppose that man had become dense enough to become an earth being, such as he is today, on the fifth day of creation! If he had descended to the solid earth at that time, he could not have acquired the form and substance which in fact he did acquire. Earth conditions were not yet ripe enough to give man this form. Man had to wait in the spiritual realm and to allow the development of the earth to proceed by itself, because it could not yet give him the conditions suited to his earthly life. Man had first to mature within a psycho-spiritual sphere, a more etheric sphere. Had he not delayed his descent to the earth, he would have had to assume an animal form. It is in fact because the soul-spiritual being, the group-soul, of these animal forms, descended when the earth was not yet ready for the human form, when it could not provide the necessary conditions for the earthly human form, that animals became animals. Man had to wait above in the spiritual realm. The beings which became animals descended too soon for human incarnation. At the time of the fifth day of creation the earth was filled with air and water. Man could not fashion an earthly body for himself by descending into that condition. The animals, the group-souls of the animals, who did descend into it became beings of the air, and beings of the water. Thus while these group-souls were clothing themselves in bodies derived from the substances of air and water, man had to wait in the spiritual realm, in order to be able later to assume human form.

What would have happened if man had descended into dense matter on the fifth day? His physical humanity would not have had the forces bestowed upon it which came to him through the elevation of the Elohim into a unity. We have already spoken of this unifying of the Elohim and have said that Genesis indicates it in a most wonderful way by speaking first of the Elohim and later of Jahve-Elohim We have said that the characteristic of the Elohim was that they wove in the element of warmth. Warmth was their element; it was, as it were, the body through which they manifested themselves. When at the end of the period of development described in Genesis the Elohim had advanced so much further that we can speak of a unitary consciousness, a Jahve-Elohim, a change in their nature was involved. This change followed the same principle as changes in other hierarchical Beings You will remember that I spoke of the “body” of the Thrones. We have said that at the beginning of our planetary evolution their body was sacrificed to the warmth-element of Saturn. We have also said that during the Sun evolution the body of the Thrones was to be found in the element of air and in the Moon evolution in the element of water, and on the earth in the earth-element, the solid. For the Thrones this condensation of their nature further and further from the state of warmth to that of earth betokened a kind of promotion.

What was it that had to take place in order that the Elohim likewise should rise to a higher stage as the fruit of their creative activity? In accordance with the laws which govern such things they had to progress to the next degree of densification. Just as in primeval times, in the transition from Saturn to Sun, the Thrones progressed from the state of warmth to that of air, so we should expect the Elohim too, in attaining their unified consciousness, to progress from warmth to air. That, however, did not happen on the fifth day, but only at the end of the series of events described in the Genesis account of the creation. Had man been permitted to descend into the finer element of air on the fifth day, it would have happened to him as to the other beings who sought their bodily nature in the element of air. They became animals of the air, because they could not be given the requisite strength, the power of the Elohim risen to the stage of Jahve-Elohim, to enable them to fulfil the meaning of earth existence. Thus man had to wait. He was not permitted to adopt the air as his element. When the creatures of the air descended, he had to wait until the Elohim had become Jahve-Elohim. Only then could he be given the Jahve-Elohim strength. He had to be bodied forth in the weaving of Jahve-Elohim, in the air, but he was not to take this elementary airy existence into himself until he could receive it from Jahve-Elohim. This the Genesis account conveys in a very subtle way; what it virtually says is that man grew ripe in a more spiritual-etheric existence, and only sought denser embodiment after the Elohim had advanced to the stage of Jahve-Elohim, after Jahve-Elohim was able to form the earthly nature of man by breathing into him the air. It was the efflux of the Elohim themselves, now grown to Jahve-Elohim, which streamed into man with the air.

There again we have a description in Genesis which wonderfully accords with the spiritual investigation of today. And in Genesis we find a theory of evolution compared with which the proud doctrines of today are mere fantasy. For Genesis guides us to the inwardness of creation, shows us what has to take place in the supersensible before man can advance to sensible existence.

Thus while the other beings had already condensed physically in the region of air and water; man had still to remain in etheric existence, and it was in fact his condensation to the stage of the etheric body that took place in the period alluded to as the fifth day of creation. On the fifth day we still do not find man among the physical earth beings. It is not until the sixth day that we find man actually among the earth beings. It is then that he is received by the developing earth; what we call the physical body came into existence on the sixth day of creation.

But we must still emphasise that it would be quite wrong to believe that you would have been able to see with your eyes or touch with your hands the man who came into existence on the sixth day. If a man with the eyes of today had been at all possible at that time, he would not have been able to perceive the man who then came into existence. The man of today is too much inclined to think materialistically. Hence he at once thinks of the newly created man on the sixth day as a being just like himself. Man was certainly there in a physical form—but then even the vibrations of heat are physical. If you come into a space and find there differentiated currents of warmth not so dense as gas, you must still call that physical existence, and there was such physical existence on Saturn, even though only in the form of warmth. Thus man on the sixth day was not to be found in solid fleshly form. He was to be found in physical form, as an earth being, but only in the first manifestation of the physical, as a man of warmth. When that event occurred, so beautifully expressed in the words And God said, Let us make man, anyone sensitive to warmth would have perceived certain differentiations in the substance of warmth. If he had walked over the earth, which was at that time covered with vegetation and animal life in air and water—all at the species stage—he might have said to himself: “Strange! in certain places I get impressions of warmth—not of anything that has reached a gaseous condition—pure warmth-impressions.” There are differentiations of warmth in the periphery of the earth, beings of warmth flit hither and thither. Man was as yet not a gaseous being; he consisted only of warmth. Try to think away all the solid part of you, all the fluid, all the gaseous element, and to imagine only that part of the man you are today which pulsates in the warmth of your blood. Imagine your blood-heat apart from anything else, and then you have what came into being when the Elohim spoke the creative word: Let us make man. And the next stage of densification did not come until after the days of creation; the influx of what Jahve-Elohim was able to give, the inbreathing of air, did not take place until after the sixth day of creation.

Man will not understand his own origin until he makes up his mind to think of his descent as follows. At the beginning of the development of the earth there was a soul-spiritual condition; then came an astral condition; then an etheric condition, and then came the physical states, first warmth and then air. Even as regards the point of time when, after the six “days” of creation, we are told And the Lord God ... breathed into his nostrils the breath of life, unless we think of man at that moment as consisting only of warmth and air—so long as we believe that a man of flesh and blood was already there—we have not understood our own origin. The coarser is derived from the finer, not the finer from the coarser. It is alien to present-day consciousness to think in this way, but it is the truth.

When we have grasped this, then we shall understand why it is that in so many accounts of the creation the incarnation of man is represented as a descent from the periphery of the earth. When the Bible itself, after the “days” of creation, speaks of Paradise we must look for the deeper meaning behind this, and only Spiritual Science will enable us to understand the truth. To anyone who knows the truth, it is really very odd that the commentators should have argued as to whether Paradise was situated on earth at this spot or that from which mankind spread abroad. It is only too clear in many accounts of creation—including the one in the Bible—that Paradise was not situated upon earthly soil, that it was lifted above the earth, was so to say in the heights of the clouds, and that while man lived in Paradise he remained a being of warmth and air. At that time man did not actually walk about the earth on two legs; that is a materialistic fantasy. Thus even after the end of the “days” of creation, we have to think of man as a being belonging not to the ground, but to the periphery of the earth.

How then was he brought down to the surface of the earth? How did the further densification from the condition into which Jahve-Elohim had placed him come about? Here we come to something described pretty fully in my Occult Science; we come to what we call the Luciferic influence. To express more precisely what we mean by this, we must imagine that the Beings whom we have described as Luciferic practically poured themselves into the human astral body, so that after man had been built up through all the forces we have hitherto described, he received into himself the Luciferic influence. We shall understand what this means if we say that man's life of wish, of desire, everything anchored in the astral body, became permeated with the Luciferic element, hence became more violent, more passionate, more urged by greed, more self-centred; in short what we today call egotism, the inclination to be self-absorbed and self-isolated, the preoccupation with securing one's own inner comfort—all that entered into man with the Luciferic influence. Everything good or bad which can be classed as a permeation by inner comfort or satisfaction entered into man with the Luciferic influence. It was, to begin with, an alien influence. Out of the astral body as it had been hitherto, as it had been formed by the currents which streamed into it, another astral body now came into existence, one permeated by the Luciferic influence. The result was that the body of warmth and air contracted, condensed further. It was only then that the man of flesh came into being. It was only then that this further densification occurred. The man of pre-Luciferic times was to be found in the elementary existence of warmth and air; the Luciferic influence insinuated itself into the fluid and solid part of man, it lives in all that is solid and liquid. It is not at all a figure of speech, but literally describes the situation when I say that through the contraction of the human body brought about by the Luciferic influence man became heavier, sank down out of the periphery to the surface of the earth. That was the expulsion from Paradise. Man acquired for the first time the force of gravity. It was the Luciferic influence which brought him down to earth, whereas he had hitherto dwelt in its periphery. Thus the Luciferic influence has to be reckoned among the real formative forces of man.

We find then a remarkable parallelism between descriptions derived solely from spiritual investigation and those in the Bible. Notice nevertheless how in my Occult Science I deliberately kept out all the things that would have occurred to one so easily if one had wanted to introduce anything out of the Genesis account. In the description given in Occult Science I was careful to guard against that. I relied solely upon spiritual investigation. Now in a certain passage of that book we come to a description of the Luciferic influence given from quite a different aspect. But when we have come to that, we have reached the very period of time which is described in the Bible as man's temptation by the serpent, by Lucifer. We discover the parallel subsequently. Just as gravity, electricity and magnetism are forces which in a coarser way play their part today in the formation of our earth, so also the development of the earth could not have gone forward without the Luciferic influence. We have to reckon it as one of the essential earth-building forces. Hence oriental accounts of the creation, though not with such delicacy as that of the Bible, have also placed Paradise in the periphery of the earth and not on the earth's surface, and they conceive of the expulsion from Paradise as a descent from the periphery to the earth itself. Here also, if we know how to interpret what is said, we find complete agreement between spiritual investigation and the Bible.

But now let us consider yet another event. We have stressed the point that things are not so easy for the spiritual investigator as they are for the sort of science which works on the rough principle that “in the night all cows are grey,” and traces back the most varied events to the same cause. The spiritual investigator has to see in cloud formation something quite different from the formation of water on the surface of the earth. We have spoken of the Cherubim as the directing powers in cloud formation, and of the Seraphim as the directing powers in the lightning flash that issues from the clouds. If now we look upon the expulsion from Paradise as really referring to a descent from the periphery, we are describing almost word for word how man fell through his own weight, and how he had to leave behind him the forces and the Beings who form the clouds and the lightning—the Cherubim with the flaming sword. Man falls from the earth's periphery, out of the region where the Cherubim hold sway with their fiery swords of lightning. There we have a spiritual scientific version that confirms almost word for word the account of the expulsion from Paradise according to which the Godhead placed the Cherubim with the flame of the whirling sword before the gate of Paradise. When you realise this it becomes almost palpable that those ancient seers who gave us Genesis gazed with full powers of seership into the life of man weaving in the etheric heights, before he fell from the regions where the Seraphim and the Cherubim hold sway. So realistic are the Bible descriptions! They are not just similes or crude symbolism; they are the direct findings of clairvoyant consciousness.

Men today misunderstand the conceptions of ancient times. The Bible is criticised on all hands as if it were naively saying: “Paradise was a large garden planted with beautiful trees; lions and tigers roamed about, mingling with the human beings.” Well, it is easy to criticise, and one flippant critic has gone so far as to ask what would have happened to a man who was naive enough to stretch out his hand to one of these lions. If someone first invents a fantastic picture of something never intended by Genesis, it is easy to criticise it. This kind of outlook has only arisen in recent centuries. A Schoolman of the twelfth century would be astonished, if he could come back, to hear what he himself is supposed to have said about the Bible. It would never have occurred to a Schoolman to have such notions about the Bible as are prevalent today. Men could soon find this out if they really wanted to learn. If we studied Scholasticism properly we should soon see, what is clearly expressed in its writings, that it had an entirely different outlook. Even if there was no longer any consciousness that the Bible is a record of clairvoyant investigation, there was nevertheless still something very different from the materialistic and crude exegesis that came in with the sixteenth and seventeenth centuries. It would never have occurred to anyone in the early centuries of the Middle Ages to think like that. Today it is very easy to criticise the Bible, as long as one ignores the fact that the ideas under attack were only born a few centuries ago. Those who inveigh against the Bible the most vehemently are fighting a fantastic invention of the human mind, not the Bible; they are shadow-boxing. It is the task of Spiritual Science, by communicating its findings, to point once more to the true meaning of the Bible, and so clear the way for the tremendous impact it should make upon our souls when we learn to understand what resounds to us so impressively from ancient times.

• 1. In the English Authorised Version the word “Adam” does not appear until Ch. II, v.19—but in Hebrew the same word is used for “man” (as in Ch. I, v.26, onwards).

Again and again in these lectures we have been able to show how the Genesis account, rightly interpreted, has corroborated the findings of clairvoyant investigation. There remain a number of points still to clear up in this regard. The first thing will be to show with still greater precision the point of time at which the Genesis account falls in terms of spiritual scientific findings as to the evolution of our earth. I have already said that I put the beginning of Genesis at the time when the sun and the earth were about to separate, but we shall have to go more closely into this.

Those of you who have heard some of my earlier lectures, and also those who have studied the description of earth evolution in my Occult Science, will remember what great importance I attached to two significant moments in this evolution. The first was the separation of the sun from the earth. This was a very important event. It had to take place at some time, for had the two cosmic bodies remained united, as in the first stage of earth existence, the course of human evolution could not have given to man his true earthly meaning. All that we include in the word “sun”—thus not only the elementary or physical constituents in the body of the sun, but also the spiritual Beings who belong to it—had to withdraw from the earth, or, if you prefer, had to extrude the earth, because, had those Beings remained united with it, their forces would have worked too strongly for man's welfare. They had to mitigate their forces by removing themselves from the terrestrial scene and working upon it from without. We are therefore concerned with a point of time when a number of Beings transfer the scene of their operations to a distance, so as to moderate their influence on the development of both man and animal. From a certain point of time the earth is left to itself, and, because its finer, more spiritual forces have withdrawn with the sun, undergoes a certain coarsening. But man, such as he has become through the Saturn, Sun and Moon evolutions, still remained for a time with the earth. It was only very exalted Beings who withdrew with the sun and found their scene of activity outside.

After this separation, the earth still had within it all the substances and forces which go to make up the present moon. Man therefore was exposed to conditions which were much grosser than earth conditions proper later became, for the substance of the moon is very crass, as it were. One result was that, after the separation of the sun from the earth, the earth forces became ever more moonlike, ever denser. Another, that man himself was now exposed to the danger of wilting away, of becoming mummified, or at any rate of becoming mummified astrally. While, so long as the sun remained with the earth, conditions had been too fine, they now became too coarse. Consequently, as the development of the earth proceeded, man could thrive less and less by maintaining his connection with it. This is described in detail in my Occult Science.

We know from yesterday's lecture that men were still psycho-spiritual beings at this time, but that they were unable to unite with the earth on account of the density of the matter which streamed from the earth into its periphery so long as the moon remained with it. So it came about that the great majority of human souls had to relinquish their union with the earth. Here we come to something of great importance in the relationship between man and earth, something which happened during the time between the separation of the sun and that of the moon. During this interval human soul-spirits, except for a very small number, abandoned earthly conditions, and pressing upward into higher regions, continued their evolution upon the several planets belonging to our solar system, each according to the stage of his development. Some souls were fitted to pursue their evolution on Saturn, others on Mars, others again on Mercury, and so on. Only a very small number of the strongest soul-spirits remained in union with the earth. During this time the rest dwelt upon the earth's planetary neighbours. This came about at a time preceding (to use our own terminology) the Lemurian age.

Then came that other important event, which took place as we know during the Lemurian time, whereby the moon with all its matter and all its forces was itself withdrawn from the earth. This brought about great changes in the earth, which now for the first time came into a condition in which the human being could thrive. Whereas the earth's forces would have been too spiritual had it remained united with the sun, they would have become too coarse had it remained with the moon. Hence the moon too withdrew, and both sun and moon Beings then worked upon the earth from without, thereby bringing it into a state of balance. And in this way the earth prepared itself to become the bearer of human existence. This all happened during the Lemurian age.

Evolution now makes a further advance, and little by little the human soul-spirits who had escaped to the planets begin to return again. That went on far into the Atlantean epoch. What had crystallised out as man during the latter part of Lemuria and during Atlantis was gradually endowed with soul-spirits of differing characteristics, according to whether they came from Mars, or Mercury, or Jupiter and so on. This brought about great variety in earthly incarnations. Those of you who are familiar with the lectures I gave recently in Christiania know that this division of men into Mars-men, Saturn-men and so on was the origin of what later became racial differentiation. It is still possible today for the seer to recognise whether a man's soul has descended from this or that planet.

But it has also been emphasised—and it has been fully discussed in my Occult Science—that by no means all human souls abandoned the earth. What we might describe as the toughest souls were able to go on using earthly matter, and to remain with the earth. I have even mentioned the startling circumstance that there was an outstanding pair of humans who survived the densification of the earth. Spiritual investigation impels us to accept what to begin with seems incredible—that there was such a couple as Adam and Eve, and that the races which arose out of the return of souls from the cosmos came about through their union with the descendants of that pair.

If we bear all this in mind we shall be able to come to a conclusion as to the point of time in our spiritual scientific chronology to which the Bible account refers. Let me remind you that after the six or seven “days” of creation have been described, there comes what the superficial approach of modern biblical criticism takes for a second, separate account of creation; really it is quite consistent with the first. I have often described how during the progress of earthly evolution from the Lemurian to the Atlantean age a kind of cooling down of the earth took place. I went into this in detail in my Occult Science. During Lemuria we must think of the earth as a fundamentally fiery body, as having the element of fire spurting in it; the cooling-down process only began with the transition to Atlantis. During the Atlantean age the surface of the earth was still very different from what it became later; far on into the Atlantean age the surrounding atmosphere was still not water-free. The earth was completely covered with volumes of watery mist. The separation between rain and rain-free air which we have today did not exist in those ancient times. Everything was shrouded in watery mist, laden with all kinds of smoky fumes and other matter which had not at that time assumed liquid form. Much which today is solid at that time still permeated the atmosphere in the form of steam. And far on into Atlantis everything was permeated by those volumes of watery mist.

But that was the very period when what had previously existed in a much more spiritual condition began to take on physical form. In the condition described as the third “day” of creation we must not think that the forms of individual plants, as we know them today, sprouted from the earth, but we must give full weight to the phrase “after his kind,” that is, in species form; the reference is rather to the group-souls of the plants which were present in the earth in an etheric-astral state. What was described on the third “day” as the creation of the plants would not have been visible to external senses, it would only have been seen by clairvoyant organs of perception. It was during the time lasting from the end of Lemuria right on into Atlantis, the time when a state of mist developed in the periphery of the earth, and then gradually grew lighter, that what previously had been etheric became transformed into a condition somewhat resembling what we know today. The etheric became more and more physical. Strange as it may sound, the plant kingdom visible to the external eye did not develop until much later than the time indicated in the account of the third “day” of creation. It did not come about until the time of Atlantis. The geological conditions necessary for the development of the visible plants of today cannot be ascribed to a very early period.

The course of events from the end of Lemuria right on into the Atlantean time can be summarised as follows. The earth was enveloped in dense volumes of mist, charged with clouds of the smoke of various substances, later to be transformed into the crust of the earth. The beings “according to their kind,” visible to clairvoyant consciousness, had not yet been brought to physical densification; and the fertilising of the earth's soil with what still hovered in the atmosphere as water had not yet taken place; that only happened later. How could the Bible give this expression? It would have to say at a certain point: “Even after the conclusion of the seven days of creation, after the completion of what took place during Lemuria, still none of the plants we know today sprouted forth from the earth, the earth was still covered in mist.”

The Bible does in fact say this. If you read on, after the description of the seven days, you find it mentioned that there were still no herbs, no shrubs, on the earth, although it had been said earlier that the forms of the plants had arisen in species form. On the first occasion the reference was to something of a group-soul nature, the second time to something which sprang forth from the earth as vegetation in individual physical form. And the Atlantean mist is described as in fact it was after the “days” of creation. The words For the Lord God had not caused it to rain upon the earth indicate that the condensation of the water in the atmosphere to rain only came about after the “days” of creation.

Thus we find a profound wisdom here. But I can assure you that nothing from this document influenced the description given in my Occult Science. I purposely refrained from consulting the Bible, and I might say that there were times when I tried hard to reach results which differed from those of this ancient tradition. Modern materialistic ideas of the Bible make it inevitable that one should not readily read into it any of the facts of Spiritual Science. But Spiritual Science itself constrained us to find in the Bible what we have ventured to say in these lectures, and our own reluctance notwithstanding, we have at last been obliged to recognise in the Bible what spiritual investigation had previously discovered.

Having made our position clear, we may now go on to ask where in the Genesis account we have to place the departure of human souls to the neighbouring planetary bodies, or planetary Beings, brought about by the hardening condition of the earth. We must put it at the point where it says that through the formation of the sound-ether the upper substances are separated from the lower. I went into that fully in my description of the second “day.” And when one follows it all with the eye of the seer one realises that along with what withdrew from the earth, which the Elohim called “heaven,” there withdrew at the same time the human souls. So it is the second “day” of creation which corresponds with the withdrawal of the human soul-spirits into the periphery of the earth at a definite time between the withdrawal of the sun and that of the moon.

But we must bear in mind that there is an important corollary to this. What was it exactly that went out into the cosmos at that time? In which member of man have we to look for it today? Of course it does not exist today as it was at that time, but we can nevertheless find something corresponding to it in certain members of our present human organisation. Let us look at the human being for a moment. Today we distinguish in him four members, the physical, etheric and astral bodies and the bearer of the ego. We know that the physical and etheric bodies during sleep remain in the bed. When we are concerned with those ancient times which are described in the second and on into the third “day” of creation, we cannot speak of physical and etheric bodies as we know them today. These were only formed later out of earthly substance. All there was of the human being at that time belonged to the part of man which today withdraws in sleep from the other human members (grown denser since that time); it belonged to the astral being of man. It is the forces working in the astral body that we must have in mind, when we contemplate the human soul-spirit which at that time took leave of the earth in order to thrive better upon the surrounding planets. It is those forces we have when with our astral body we are outside our physical and etheric bodies, which we have to look for on the surrounding planets after the second “day.”

We know, however, that when today man in the state of sleep is with his finer members outside his physical and etheric bodies, he is so to say articulated into the astral environment of our earth, into the forces and influences of the members of our planetary system. Man is then united with the planetary Beings. But in those far-away times man was not only united with the planets in some kind of sleep, but after his flight from the earth he was united with them all the time. Thus we have to bear in mind that during the third “day” of creation human souls—with the exception of those I have mentioned who stayed behind—were not on the earth, but in the region of the planets; there they had settled and there they developed further. But meanwhile, on the earth, those who, as the strongest, the toughest, had remained behind were developing. And their evolution consisted in clothing themselves more and more with earthly matter, so that there below on the earth, what we now have during the day as our physical and etheric bodies was being prepared. It was in order that these etheric and physical bodies should be able to play their part in every phase of earth development that some souls were preserved on the earth. By that means the etheric and physical bodies which were in course of preparation were propagated even while the moon forces were still united with the earth.

If we bring before our souls a true picture of the state of things after the withdrawal of the sun, we have to say that for the most part what is of a soul-spiritual nature in man is on the neighbouring planets in the circumference of the earth. The sun had already departed, but if at that time a man had been able to stand upon the earth, he would have seen dense formations of misty, smoky and steaming cloud upon its surface. No trace of sun was to be seen. The sun with its forces was far away, and only little by little began to take effect on earth by causing this volume of smoky mist gradually to lighten, and to assume in the circumference of the earth the form which the development of humanity needed. And if a man had been able to look upon evolution from without, he would have seen that it was only very gradually that the fog and the smoke lifted and that the forces of the sun began, not only to act through the dark envelope of smoke, but truly to make themselves perceptible. Or let us say that we are coming to the fourth “day” of creation, and getting near to the event we call the separation of the moon. Had a man been living on the earth at that time, he would have seen the rays of the sun piercing through the masses of smoke and steam. And while this was happening the earth gradually came into a state favourable to human incarnation, a state in which human beings could once more live. From the physical descendants of those who had remained with the earth throughout, bodies could now be produced for the soul-spirits who were returning from the periphery of the earth.

Thus we have two kinds of propagation. What later became the human physical and etheric body derives from those who remained on earth. The soul-spiritual element comes into it from the periphery. To begin with this approach from the neighbourhood of the planets was a spiritual influx. At the moment when the sun had penetrated the clouds of steam and smoke, after the moon had left it, the desire awoke in the soul-spirits of the neighbouring planets to come down again into this earthly region. When from the earth the sun became visible on the one hand and the moon on the other, the urge to descend to the earth grew more pressing in these souls. That is the reality lying behind the words used in describing the fourth “day” of creation: And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. For by the stars are meant the planets surrounding the earth. Thus the deed which brought about a kind of balance was produced on the one hand by the sun and on the other by the moon, and at the same time the human souls who wanted to incarnate on the earth prepared for their descent.

This places the fourth “day” of creation at a point in the Lemurian age, after the exit of the moon, when those conditions come about which you find described in my Occult Science, and which you can summarise in the words: “The human soul-spirits are pressing back to earth again.”

But now we must turn our attention for a little to the accompanying spiritual conditions. What we have just been considering is what afterwards became physical. We must become ever clearer that always behind the coarser lies a finer, and behind the physical lies a spiritual. With the exit of the sun the Elohim withdrew, transferring their scene of action to the exterior, so that they could work towards the earth from the periphery. But not all of them went. A part of the Elohim remained united with the earth, even while the earth still had the moon forces within it. And that part of the spiritual forces of the Elohim which remained united with the earth is in a certain way connected with all the good effects of the moon forces. For we must speak of good moon influences too. After the separation of the sun, everything on earth, human beings especially, would have been constrained towards a state of mummification, a hardened, woody condition. The human being would have been lost to the earth. The earth would have become a desert waste if it had retained the moon forces within its body. Within the earth the moon forces could never have been beneficial. Why was it that they had nevertheless to remain along with the earth for a time? Because humanity had to endure every phase of the earth's condition, because its toughest representatives had to survive the moon-densification. But then, after the moon had left the earth, its forces, which otherwise would have led to the death of the earth, became beneficial. After the withdrawal of the moon forces everything revived again, so that even weaker souls were able to descend and incarnate in human bodies. Thus by becoming her neighbour, the moon became earth's benefactor—which from within the earth it never could have been. The Beings who guided this whole series of events are the great benefactors of man. Who were they? They were the very Beings who had just united themselves with the moon, who then wrested the moon from the earth, in order to guide men further in earth evolution. We know from the Genesis account that the leading Guiding Powers were the Elohim. And the forces which brought about the mighty event of the moon's withdrawal and thereby enabled man to assume his proper nature were none other than the very forces which brought about the cosmic advancement of the Elohim to Jahve-Elohim. Part of the Elohim forces remained united with the moon and then withdrew it from our earth. Thus Jahve-Elohim is intimately bound up with what we find in creation as the body of the moon.

Now let us picture to ourselves more closely what all this really signified for man in his earthly incarnation. If man had remained tied to an earth which had the sun within it, then he would have become a mere cipher, fettered to the Elohim; he would not have been able to sever himself, and attain to independent being. But because the Elohim withdrew with the sun, man was enabled to remain with the earth and to preserve his own soul-spiritual life. If it had stopped there, however, man would have become hardened, he would have met his death. Why had man to come into a condition which provided even the possibility of his death? In order that he might become free, in order that he might cut himself off from the Elohim, in order that he might become an independent being. In the moon element man has something within him which really leads to decay, to death, and he would have received too big a dose of this element, had the moon not withdrawn. But you see how it all follows that it is this moon element which, as cosmic substance, is closely connected with human independence.

Present conditions on earth were brought about after the separation of the moon. The influence of the moon is thus not so strong now as it once was. But as far as the foundations of his physical and etheric bodies are concerned, man lived through the moon period too, he lived through the time when the earth was united with the moon, and therefore he has within him something of what is up there on the moon. He has preserved it in his physical and etheric bodies ever since. Thus man has the moon element within him. The earth could not have supported this moon element within it, but man has it in a certain way within him. Thus he has the disposition to be something other than a mere earth being.

As men we have the earth under us; the moon had to be cast out of the earth, but not until the right dose of its nature had been injected into man himself. The earth contains no trace of moon in it; it is we who bear that within ourselves. What would have become of the earth if the moon had not been wrested from it? Look at the moon for once with rather different eyes. The whole constitution of its matter is different from that of the earth. The astro-physicist speaking from the material aspect says that the moon has no air, scarcely any water, which means that it is far denser than the earth. It therefore contains forces which would lead the earth beyond the degree of hardness which earth actually has. These moon forces would make the earth physically harder, more fissured. To get a picture of what the earth would become if the moon forces were still in it, think of a very wet, muddy road becoming dustier and dustier as the water in it evaporates. You can see the whole process happening when after a fall of rain the mud in the street gradually turns to dust. Something like that would have happened to the earth if the moon forces had remained within it—it would have cracked and crumbled into lumps of dust. Something like that will happen to the earth one day, when it has fulfilled its task—it will crumble into cosmic dust. Earthly matter will be dissolved in cosmic space as cosmic dust when man has passed through his evolution upon it. Thus we can say that the earth would have become dust, it had the tendency to become dust, to crumble into particles of dust. It has only been saved from doing so already by the withdrawal of the moon.

But in man something has remained of this disposition towards dust. Through all the circumstances which I have described to you man receives into his being something of moony earth-dust. Those Beings connected with the moon have actually introduced into the human bodily nature something not derived from the earth which we have in our environment since the withdrawal of the moon; there has been imprinted into the human body something of the moon-earth-dust. But since Jahve-Elohim is united with this moon-nature, it means that it is Jahve-Elohim who has imprinted this moon-earth-dust into the human body. So there must have been a point in the course of earth evolution when it would be correct to say that in the cosmic progress of the Elohim Jahve-Elohim imprinted into the human body the earth-dust, the moon-earth-dust. These are the depths beneath that passage in the Bible which says that Jahve-Elohim formed man of the dust of the earth. For that is what it says. None of the translations which convey that Jahve-Elohim formed man out of “a clod of earth” make any sense. Jahve-Elohim imprinted into man the earth-dust. [The English Authorised Version says: And the Lord God formed man of the dust of the ground.]

Not a few of the startling discoveries we have already made have filled us with awestruck veneration in face of the revelations uttered in the Bible by the ancient seers and rediscovered in our own day be spiritual scientific research. But here, in the words “And Jahve-Elohim imprinted in man's bodily nature the moon-earth-dust,” the tale told by the clairvoyant authors of the Genesis narrative may well inspire in us a sensation of almost overwhelming reverence. And if those ancient seers were aware how the tidings which made them vocal came to them out of the realm wherein the Elohim, and Jahve-Elohim, were active—if they knew themselves to be receiving their wisdom from the very region of the World-creators—then they could say: “There is streaming into us as knowledge, as wisdom, as intelligence, the very Same that once worked within those Beings, giving shape to the earth itself in the beginning.”

Therefore we can look up in holy awe to those ancient seers, who themselves looked up into the regions whence their inspiration descended, into the realm of the Elohim and of Jahve-Elohim. By what name could they have called those Beings, who underpinned alike the creation itself and their own knowledge of it?

What sort of word could they have had for them—unless it were one which filled their whole hearts in the moment of receiving this revelation of the world-creative powers? Looking up to these, they said to themselves: “Our revelation flows down into us from divine-spiritual Beings. We can find no word for those Beings, save only that one which expresses the holy awe we feel. ‘They that beget the holy awe we feel.’” If we translate that into ancient Hebrew how does it run? “They that beget the holy awe we feel”—it has the ring of Elohim—the Hebrew word for those before whom man feels a holy awe. And in such a way we may approach the link which is to be found between the feelings and perceptions of the ancient seers and the name of those Beings to whom they attributed the creation and also their own power of revealing the creation.

From all that has been said in the last few days, and especially from what was said yesterday, you will have gathered at about what time we have placed the Genesis story. In fact we have pointed out that the first momentous words of the Bible mark. the moment when we should say in terms of Spiritual Science that the substance constituting the earth and sun, hitherto one body, makes ready to separate. Then follows the separation, and during its course what is described in the opening verses takes place. The biblical description of the creation then goes on to cover all that happens until far on into the Lemurian age, right up to the separation of the moon. What has been described by Spiritual Science as coming after the withdrawal of the moon, that is, at the end of Lemuria and in the beginning of Atlantis, took place after the “days” of creation. We pointed that out yesterday. We also pointed out the deep significance of the statement that man received in his body the imprint of the earth-moon-dust. This coincided with the cosmic event which we have called the advancement of the Elohim to become JahveElohim. We had to think of this advance as more or less coinciding with the beginning of the moon's activity from outside. Thus we must think of the process of the moon's separation, and its activity from without, as associated with that Being who represents the Elohim as one undivided entity, with Him whom we call Jahve-Elohim. The first phase of the action of the moon upon the earth coincides with the imprinting of the earth-moon material into the human body. The human body, which hitherto had consisted solely of warmth, was now endowed with something expressed as follows: And the Lord God ... breathed into his nostrils the breath of life; and man became a living soul—or, let us say, a living being.

We must not fail once again to notice the aptness, the grandeur, the power of the biblical words! I have impressed upon you that the proper earthly incarnation of man depended upon his being able to wait in his spiritual nature in spiritual surroundings until suitable conditions were present in the earth itself; so that it was his late assumption of his bodily nature which enabled him to become a mature being. Had he come down into his body earlier, let us say, during the events of the fifth “day,” he could only have become a being resembling physically the beings of the air and of the water. How does Genesis describe the being of man? Wonderfully! The passage is a model of accurate and appropriate wording. We are told that the group-souls who descended into earthly matter on the fifth “day” became living creatures—became what we today call living creatures. Man did not descend at that time. The group-souls who still remained above in the great reservoir of the spirit did not descend until later. And even on the sixth “day” it was the animals nearest to man, the earth-animals proper, which came down first. Thus man was not able to descend into solid matter even during the first part of the sixth “day,” for if he had imprinted the earth-forces into himself at that time he would have become a creature physically resembling the animals. The group-souls of the higher animals descended first and populated the earth, as distinct from the air and the sea. Only after that, little by little, came about conditions favourable to the formation of the prototype of humanity.

How was it achieved? It is conveyed to us in memorable words when we are told that the Elohim set about combining their activities in order to make man after the image I have described to you. This earth-man arose because the Elohim, each with his different capacity, worked together as a group to achieve a common purpose. Man began by being the common purpose of the Elohim as a group.

We must try to get a closer idea of what man was like on the sixth “day.” He was not yet as he is today. The physical body which we find in man today only came later with the inbreathing by Jahve of the breath of life. The event which is described as the creation of man by the Elohim took place before the earth-dust had been imprinted into his bodily nature. What was he like—this man brought into existence by the Elohim, still in the Lemurian age?

Remember what I have often said about the character and nature of the man of today. It is only as regards his higher members that their physical humanity is the same in all men. As regards their sex we must distinguish. The male has a feminine etheric body, and the female a masculine etheric body. How did it come about? This differentiation, this separation into male and female, came about relatively late, after the “days” of creation. There was no such differentiation in the human being who arose on the sixth “day” as the common purpose of the Elohim. At that time all human beings had a bodily nature in common. We can best describe it (so far as representation is possible at all) by saying that the physical body was more etheric and the etheric body somewhat denser than is the case today. A differentiation between physical and etheric, a densification on the side of the physical, only occurred later under the influence of Jahve-Elohim. You will appreciate that we cannot speak of the human creation of the Elohim as separately male and female in the sense of today; the Elohim-man was at the same time both male and female, undifferentiated. Thus man, in the sense expressed by the Elohim in the words Let us make man, was still undifferentiated, still male and female at the same time. Through this deed of the Elohim the bisexual man was created. That is the meaning of the words translated male and female created he them. The words do not refer to man and woman in the sense of today, but to the undifferentiated man, the male-female man.

I am well aware that countless biblical commentators have objected to this interpretation and have sought to throw ridicule on what earlier distinguished commentators have maintained—which is nevertheless the truth. They take exception to the view that the Elohim-man was male-female, and that therefore the male-female is what was made in the image of the Elohim. I should like to ask such commentators on what they base their view. It cannot be upon clairvoyant investigation, for that will never give anything other than what I am saying. If it is upon external investigation, I should like to ask them how, in face of tradition, they justify any other interpretation. At least people ought to be told what the biblical tradition is. When through clairvoyant investigation one first discovers the true facts, then life and light breaks into the text, and minor discrepancies in the tradition no longer matter, because knowledge of the truth enables one to read the text correctly. But it is very different if one approaches the matter from the point of view of philology. One must nevertheless understand clearly that, even as late as the early centuries of the Christian era, there was nothing in the first chapters of the Bible to mislead anyone into reading the text as it is read today. There were no vowels at all, and the text was in such a condition that even the division into separate words had yet to be made. The dots which in Hebrew signify the vowels were only inserted later. Without the preparation which Spiritual Science gives, what claim has anyone to offer an interpretation of the original text, of which he can say conscientiously, and with scholarship, that it is reliable?

Thus in the Elohim-creation we have man at a preparatory stage. All the processes which are included in a term such as “human propagation” were at that time more etheric, more spiritual. They remained at a higher level. It was the deed of Jahve-Elohim which first made man into what he has become today. That had to be preceded by the creation in due order of other, lower beings. Thus the animals became living creatures by what one might almost call a premature act of creation. The same expression nephesch,¹ living creature, is applied to these animals as is ultimately applied to man. But how is it applied to man? At the moment when Jahve-Elohim intervenes and makes man into the man of today, it is said that Jahve-Elohim imprints n'schamah.² It is through having a higher member implanted into him that man himself becomes a living being.

Note what a very fruitful concept the Bible, of all books, introduces into the theory of evolution! Of course it would be foolish not to recognise that, as regards his external form, man belongs to the highest stage of the animal kingdom. This small concession may be made to Darwinism. But the essential thing is that man did not become a living being in the same way as the other, lower beings, whose nature is described as nephesch; man was first endowed with a higher member of his being, a previously prepared soul-spiritual element.

Here we come to another parallel between the ancient Hebrew doctrine and our own Spiritual Science. When we speak of the human soul, we distinguish between sentient soul, intellectual soul and consciousness soul. We know that these first arose in their soul-spiritual form during the first three “days” of creation. It was then that their characteristic tendencies were formed. But this inner soul-nature was not clothed in physical form, was not, so to say, impressed into a physical body until much later. Thus we have to understand that first there arises the spiritual, that this spiritual is then invested with the astral and then gradually condenses into the etheric-physical; it is only then that what was previously spiritual is imprinted into the body as the breath of life. Thus what was implanted as a seed into the human being by Jahve-Elohim had already been prepared earlier. It was there in the womb of the Elohim. Now it is imprinted into man, whose bodily nature had been built up from another direction. Thus it is something which enters into man from without. This impress of n'schamah first made it possible to implant in man the predisposition to, the rudiments of, the ego nature. For these old Hebrew expressions nephesch, ruach, n'schamah correspond to our spiritual scientific terms sentient soul, intellectual soul and consciousness soul respectively.

Thus this further evolution is very complicated. We must think of all that happened on the six “days” of creation, that is to say, we must think of the work of the Elohim before they advanced to Jahve-Elohim, as having taken place in higher, spiritual realms; and what we can see today in the world as physical man first came about through the deed of Jahve-Elohim.

Of all this which we find in the Bible—and again now in clairvoyant perception—and which first enables us to understand the inner nature of man, the Greek philosophers still had a consciousness derived from their various initiation centres—Plato especially, but even Aristotle still knew something of it. Anyone familiar with the works of Plato and Aristotle knows that in Aristotle there was still an awareness that man first became a living being through the introduction of a higher soul-spiritual member, whereas the lower animals went through different evolutionary processes. Aristotle expressed it somewhat as follows. He says that the lower animals became what they were through other processes of evolution; but that at the time when the forces which are active in the animal were able to become effective, the human soul-spiritual being, which still hovered in higher regions, was not yet allowed to acquire an earthly body, otherwise it would have remained at the animal stage. The human being had to wait; in him the lower, the animal stages, had to be ousted from their sovereignty through the implanting of the human member. To express this Aristotle made use of the word φθειρεσθαι (phtheiresthai). By this he meant to say, “Of course, superficially speaking, man has the same bodily functions as the animal, but in the animal these functions are supreme, whereas in man the bodily functions have been dethroned and have to follow a higher principle.” That is the meaning of the word φθειρεσθαι.

The same truth lies behind the biblical story of the creation. Through the implanting of n'schamah the lower members were dethroned. In the bearer of his ego man has acquired a higher member. But his earlier, more etheric nature was thereby brought down a stage and became differentiated. Man acquired an external, bodily member, and an inner, more etheric member; the one became denser and the other more rarefied. The principle was repeated in man which we have come to recognise as running through the whole of evolution. We saw how warmth condensed to air and rarefied to light, how air condensed to water and rarefied into sound-ether and so on. The same process takes place in man at higher levels. The male-female becomes differentiated into man and woman, and moreover in such a way that the denser physical body appears on the outside, the more rarefied, etheric, invisible body goes inwards. We could also call this the progress from Elohim-man to man the creation of Jahve-Elohim. The man we know today is the creation of JahveElohim, and the sixth “day” of creation corresponds with the Lemurian age, in which we speak of the male-female human being.

Now the Bible speaks of yet a seventh “day” of creation, and we are told that on this seventh “day” the Elohim rested. What does that actually mean? We only understand it aright if we realise that this is the very time when the Elohim rise, when they experience their promotion to become Jahve-Elohim. But we must not conceive Jahve-Elohim as the entire hierarchy of the Elohim united; we must understand that the Elohim give up, so to speak, only a part of their Being to the moon-Being, and hold the rest in reserve; and that in this older part of their Being they continue their own further evolution. So far as this part of them is concerned, their work is no longer devoted to the creation of man. That part of the Elohim which has become Jahve-Elohim continues to work on man. The other part does not work directly upon the earth, it devotes itself to its own evolution. That is what is meant by rest from earthly work, by the Sabbath day, by the seventh “day” of creation.

And now we must call attention to something else of importance. If everything that I have just been saying is correct, then we must regard the Jahve-man, the man into whom Jahve impressed his own Being, as the direct successor of the more etheric, more delicate man who was formed on the sixth “day.” Thus there is a direct line from the more etheric man, who is still male-female—from the bi-sexual man—to the physical man. Physical man is the descendant, in a densified form, of the etheric man. If one wanted to describe the Jahve-man who passes over into Atlantis, one would have to say: “And the man who was formed by the Elohim on the sixth ‘day' of creation developed further into the unisexual man, the Jahve-man.” Those who followed after the seven “days” of creation are the descendants of the Elohim-men, and thus of what came into being during the first six “days.”

Again the Bible is sublime when, in the second chapter, it tells us that the Jahve-man is in fact a descendant of the heavenly man, the man who was formed by the Elohim on the sixth “day.” The Jahve-man is the descendant of the Elohim-man in precisely the same way as the son is the descendant of the father. The Bible tells us this in the fourth verse of the second chapter, which says “Those who are to follow are the descendants, the subsequent generations, of the heavenly man.” That is what it really says. But if you take a modern translation, you find the remarkable sentence: These are the generations of the heavens and of the earth when they were created, in the day that the Lord God made the earth and the heavens. Usually we find the whole hierarchy of the Elohim called “God,” and Jahve-Elohim called “the Lord God”—the Lord God made the earth and the heavens. I ask you to look at this sentence carefully and try honestly to find a reasonable meaning for it. Anyone who claims to do so had better not look on ahead in his Bible, for the word used here is tol'doth,³ which means “subsequent generations”; and the same word is used in the later chapter which tells of the subsequent generations of Noah. Thus here it is speaking of the Jahve-men as the descendants, the subsequent generations, of the heavenly Beings, in the same way as there it speaks of the descendants of Noah. Thus this passage must be translated something like this: “In what follows we are speaking of the descendants of the heaven-and-earth beings who were created by the Elohim and further developed by Jahve-Elohim.” Thus the Bible too looks upon the Jahve-men as the descendants of the Elohim-men. Anyone who wants to presuppose a fresh account of the creation, because it says that God created man, should also look at the fifth chapter, which begins This is the book of the generations (the word used there is the very same as in the other passages—tol'doth), and should assume a third account there—thus making his Rainbow Bible really complete! That way you will get a whole knocked up out of Bible fragments, but will no longer have the Bible. If we could go on longer, we should be able to elucidate what is said in chapter five too.

Thus, when we go deeply into these things, we see that there is full agreement between the biblical account of the creation and what we can establish through Spiritual or Occult Science. This leads us to ask why the Bible account is in a more or less pictorial form. What do these pictures represent? And then we realise that they too are the result of clairvoyant experience. Just as today the eye of the seer gazes in the supersensible upon the origin of our earth existence, so too did those who originally composed the Bible story gaze upon the supersensible. It was by clairvoyant experience that the facts originally given to us were acquired. When we set to work to construct prehistory from the point of view of purely physical observation, we start from the traces of it which are extant and discoverable by external means, and the farther back we go in physical life and physical origins the more hazy the physical forms become. But in this misty element spiritual Beings hold sway. And man himself in his spiritual part was originally within them. And if we pursue our study of its origin as far back as the times described in Genesis, we come to the original spiritual condition of our earth itself. The “days” of creation refer to spiritual stages of development, only to be grasped by spiritual investigation. What the Bible is telling us is that the physical is little by little formed out of the spiritual.

When the seer gazes upon the facts which are described for us in Genesis, he fords to begin with only spiritual processes. The physical eye would see absolutely nothing; it would gaze into a void. But, as we have seen, time goes on. Little by little for the seer the solid crystallises out of the spiritual, just as ice is formed out of water and solidifies. Out of the flowing sea of the astral, of the Devachanic, emerges what can now be seen by the physical eye. Thus, as clairvoyant observation proceeds, within the picture which to begin with has to be understood as purely spiritual, the physical emerges like a crystallisation. It follows that at an earlier time physical eyes would not have been able to discover the human being. Right up to the sixth and seventh “days” of creation, that is, right up to our Lemurian age, man could not have been seen by the physical eye; at that time he only existed spiritually. That is the great difference between a true theory of evolution and a fancy one. The fancy one assumes only a physical process of development. But man did not originate by lower beings evolving to human stature. It is utterly absurd to imagine that an animal form can be transformed into the higher, human form. During the time when the animal forms came into being, forming their physical bodies below, man had already long been in existence, but it is only later that he descends and takes his place beside the animal natures which had descended much earlier. Anyone who cannot look upon evolution in this way is beyond help; he is hypnotised as it were by modern concepts, he is influenced, not by natural scientific facts, but by contemporary opinion.

If we want to connect the coming into being of man with that of all other creatures, we must say that first there appear two branches, the birds and the marine animals;⁴ then, as a special offshoot, come the land animals; the birds and marine animals came into existence on the fifth “day” of creation, the land animals on the sixth. And then came man, only not by producing the same line further, not as a continuation of the series, but by a descent upon the earth. That is the true theory of evolution, and it is contained more exactly in the Bible than in any modern textbook which surrenders to materialistic fantasy.

These are a few fragmentary remarks such as always seem to be required in the last lecture of a Cycle. To follow up adequately every aspect of such a theme as this would take months; there is so very much in this Genesis story of creation. In our Cycles we can never do more than touch upon things, and that is all I have attempted to do this time. I should like to emphasise once more that it has not been so very easy for me to give this particular course; nor will any of my hearers readily realise how difficult it is to reach the depths upon which the Bible story is based, how hard it is to find the true parallel between already ascertained spiritual scientific facts and the corresponding passages in the Bible. If one works conscientiously, the task is an extraordinarily exacting one. It is so often assumed that the eye of the seer reaches with ease everywhere—that one has only to look, and everything follows of itself. An inexperienced person often thinks, when confronted with a problem, that he will easily be able to solve it, whereas the further he probes the more numerous are the difficulties which present themselves. This is so even in ordinary, external research, and when one leaves the physical and plunges into clairvoyant investigation, then the real difficulties begin to show themselves, and with them the feeling of the great responsibility incurred in speaking of these things at all. Nevertheless I think I may say that I have not made use of a single word in the whole of this Cycle which cannot stand, which is not as far as it goes an adequate expression in our own language of the right way to conceive these things. But it was certainly not easy.

There is much that I could still say. Especially something which has been borne in upon us at every stage during these lectures—and that is the need for anthroposophical teaching so to permeate our hearts as to lift us with all the strength of our inner life to ever higher forms of perception, to an ever larger-hearted comprehension of the world. Whether we become better men in the intellectual, feeling and moral spheres—that is the touchstone for the fruitfulness of what we gather in the spiritual-scientific field. To study the parallel between spiritual-scientific investigation and the Bible can be particularly fruitful; for it enables us to experience how we ourselves are the “primal cause,” the “primal state,” as Jacob Boehme would have said, in that supersensible spiritual womb whence also came those very Elohim who developed into Jahve-Elohim, into that higher form of evolution, in order to bring about the great goal of their activity, which we call man. Let us comprehend our origin with due reverence, but also with a due sense of our responsibility. The Elohim and Jahve-Elohim gave their highest forces to the beginning of our evolution. Let us look upon this our origin as laying upon us an obligation to absorb into our human nature more and more of the spiritual forces which in the course of subsequent evolution have entered into the development of the earth.

We have spoken of the influence of Lucifer. Because of this influence something which lay in the womb of that spirituality in which man too originated remained there for the time being; it came forth later in the incarnation of the Christ in the body of Jesus of Nazareth. Since that time the Christ has worked in the earth as another divine principle. And contemplation of the great truths of Genesis ought to point us to the duty of taking more and more into our own being the spiritual Being of the Christ; for only by permeating ourselves with the Christ principle shall we be able to fulfil our human task; only so shall we become on the earth more and more what we were predisposed to be in those times with which the biblical story of creation is concerned.

Thus such a series of lectures as this can not only give us knowledge, but can stir forces in our souls. Even if we forget much of its detail, may what we have learnt through a closer examination of the biblical story of creation go on working as power in our souls. I may perhaps be allowed to say this at the close of these lectures, during which we have tried to immerse ourselves in our anthroposophical life. Let us try to take with us the strength which should flow from this teaching. Let us carry it away with us, let us fructify our outside life with this strength. Whatever we may be doing, in whatever worldly profession we may be engaged, this strength can warm and ripen our creative activity as well as intensify our joy, our happiness. No one who has rightly grasped the sublime origin of human existence can go on living without taking this knowledge as a germinal force of blessing and joy for the rest of his life. When you try to carry out deeds of love, let the truth about the mighty origin of men shine forth from your eyes, and thus you will best reveal what anthroposophical teaching is. Our deeds will proclaim its truth, rejoicing those around us, conferring blessing, refreshment and health upon our own spirit, soul and body. We ought to be better, stronger, healthier human beings through having absorbed anthroposophical teaching. May this above all be the effect of this Cycle! It should be a seed which sinks into the soul of the hearer only to spring up again and bear fruit for those around us. Thus we go our separate ways, while our spirits remain united, and we try to work together to translate this teaching into life. Let us permeate ourselves with this spirit, without weakening, until the moment when we are able to meet again not only in the spirit but in the flesh.

• 1. See Figure 12, below.
• 2. See Figure 13, below.
• 3. See Figure 14, below.
• 4. Dr. Steiner draws on the blackboard.