The Rudolf Steiner Archive

This lecture was edited in 1996 by J. W. Haslett from a typescript of unknown origin. This lecture is also the 6th of 20 lecture in the lecture series entitled,The Temple Legend: Lecture VI: Manicheism.

Before one can understand Freemasonry, one must study the original spiritual streams with which it is connected. An even more important spiritual stream than that of the Rosicrucians was that of Manicheanism. The Faust Problem is connected with it. Manicheanism was founded by Manes about the third century after Christ and its great opponent was Augustine. Manicheanism came from the region lying in the eastern part of Asia Minor, ruled over by the kings of Western Asia.

Manicheanism founded a mighty spiritual stream to which the mediaeval Albigensians, Waldensians, and Cathari also belonged, and later the Order of the Templars and through an extraordinary concatenation of relationships, Freemasonry. Freemasonry really belongs here, in spite of the fact that it united with the Rosicrucians.

The tradition is as follows: In Western Asia there lived a merchant who was exceedingly learned. He was the Author of four works: (1) The Mysteries, (2) The Letters, (3) The Gospel, and (4) The Thesaurus. Tradition holds that his death he left the writings to his widow, who was a Persian. She had once redeemed a slave named Manes and he was called ‘the Son of the Widow.’ His followers called themselves ‘Sons of the Widow.’ Manes designated himself ‘Paraclete’ or ‘Holy Spirit’ promised by Christ to humanity—that is as an incarnation of the Holy Spirit, merely a reincarnation of the same. The teachings he proclaimed were attacked by Augustine when he had become a member of the Catholic Church. He presented the views of Catholicism as opposed to the Manichean teaching, making a personality whom he calls ‘Faustus’ the advocate of Manicheanism. It is usually thought that the different conceptions of evil held by Manicheanism is what distinguishes it from Western Christianity. Manicheanism is supposed to have taught that evil is eternal, like the good, that there is no resurrection and that evil has no end, that it has the same origin as the good and is without beginning and hence without end.

We will examine the matter according to the tradition which is supposed to have originated from Manes himself. In the legend of Manicheanism we have a starting point for this examination. It is the Temple Legend. All these Spiritual Streams came to expression esoterically through legends. The Legend of Manes is a legend dealing with super-sensible truths, a mighty cosmic legend. The Spirits of Darkness wished to storm the Kingdom of Light. They came to its borders for the attack. They were, however, able to achieve nothing. Now they were to be punished by the Kingdom of Light. But in the Kingdom of Light there is only good. Thus the Demons of Darkness could only have been punished through good. Therefore the Spirits of the Kingdom of Light took a portion of their own kingdom and mingled it into the Kingdom of Darkness. Thereby a leaven, so to speak, came into the Kingdom of Darkness and a kind of vortex arose. Death came into it, whereby it consumed itself. It now carried within itself the seed of its own destruction. There then arose from the Kingdom of Light the Archetypal Man, the human race who must mingle with the Kingdom of Darkness and overcome it.

The deep and profound thought here contained is the following: the darkness must be overcome through the Kingdom of Light, through the mingling of the Good with the Evil, in order that the Evil may be redeemed, but not through punishment. The conception underlying this is also that of Theosophy, namely that Evil is only an untimely Good. For example, an excellent piano technique is good, but if the executant wanted to hammer it out on the piano in the concert hall, there it would be evil. That which without any doubt is evil today must have been, in its own time proper place, good. The guiding forces of the Lemurian epoch would work evil in a later epoch if they were then still mingled in evolution.

In ancient epochs, in Atlantis and Lemuria, all knowledge was in part influenced by that which stands above man. Not until our own epoch have men matured to the stage where they have, as brothers, human beings who have passed through all stages since the middle of the Lemurian Race. In the Fifth Root Race, the guidance of the soul from above withdraws, leaving it to take its own paths. In esotericism, the soul was called the Mother or Isis. The Father was the Instructor or Osiris, who represented the inpouring Divine. He is the Revealer. The soul conceives or receives. The soul is the Mother. During the Fifth Root Race the Father withdraws. Then the soul is widowed, becomes the Widow. The soul, which will later on become completely independent, is designated by Manes, the Divine Fructifier, as the Widow. Then Manes designates himself as the Son, He it is who prepares the soul to become independent. Everything that comes from him is a call to the Divine-Spiritual Light of the soul, a rebellion of the soul against everything which has not come from out of the soul itself. ‘You must strip off everything that is external revelation, everything that external authority has transmitted to you. Then you must become ripe to behold your own soul.’

Augustine, on the contrary, advocated the principle: I would not believe in the truth of the Gospels unless the authority of the Catholic Church compelled me to do so.

But Faust says, “We will only accept the teachings in freedom.” That is presented exoterically in the Faust Saga. Luther is the continuer of the principle of Authority. Faust, on the contrary, supports himself on the inner spiritual light of the soul. Luther throws an inkpot at the Devil's head. Faust enters into a pact with Evil.

From the Kingdom of Light a spark is sent into the Kingdom of Darkness in order that through itself the Darkness may be redeemed, in order that Evil may be overcome through gentleness (Milde). We must explain the confluence of Life and Form out of the cooperation of Good and Evil. Life becomes form through finding opposition. It does not all at once express itself in a form. Only consider how Life hurries from form to form. Life has fashioned the lily, then Life overcomes the Form and it passes over into the seed out of which a new form will be born. Life is formless it could (not?) live out its own nature in itself. Life is everywhere. The limited form is the hindrance. There would be no forms if Life were not obstructed and arrested in its forces which stream out in every direction. Form grows precisely out of that which at higher stages appears as fetters. The Life that pulsates in the Catholic Church is the Christian Life. (From the time of St. Augustine until the 15th century.) The Life therein is Christianity. This pulsating Life emerges again and again. (As for example in the Christian Mystics.) The form is nothing else than the Life of the old Roman Empire. What was first republic, and then empire, what lived then in its external appearance as the Roman State, surrendered its Life to the Form. (The old offices of the state were continued further through the Bishops and Presbyters.) The new Life is poured into the old Form. What was formerly Life, later becomes Form for a new Life.

The fructification of Manes is today the Life of men. The Form is what has come, like a seed, out of the Lunar Epoch. In that epoch, evolution was the Life of men. Now this is its outer shell, its form. In the confluence of Life and Form, the other is given at the same time. The Good of an earlier age unites with the Good of a newer age. That gives at the same time the possibility of material manifestation, the possibility of manifested existence. That is the doctrine of Manicheanism.

What is the meaning of the utterance of Manes that he is the Paraclete, the Holy Spirit, the Son of the Widow? It means that he will prepare for that epoch in which the men of the Sixth Root Race will be led by themselves, by the light of their own souls. Manes will create an overlapping stream, a stream which goes further than the stream of the Rosicrucians. The stream of Manes goes over to the Sixth Root Race which has been in preparation since the founding of Christianity. Christianity will appear in its perfected form in the Sixth Root Race.

Life as such overcomes every Form. It propagates itself through Christianity and lives in all forms and confessions. Whoever seeks the Christian Life will find it. It creates Forms and shatters Forms. But, in addition, a form for the Christian Life of the Sixth Root Race must be prepared. A number of human beings must be formed into an organization, a Form, in which the Christianity of the Sixth Root Race can find its place. This Form, this external Form of Society must spring from a handful of men whom Manes prepares. This is the community that Manes prepares. Therefore the first endeavor of Manicheanism is to shape external life in its pure form. That is why Manicheanism laid such great stress on purity. The Cathari were a sect which appeared like a meteor. They gave themselves this name, Cathari, because Cathari means ‘the Pure Ones.’ They were human beings who had to keep themselves pure in their mode of life and in their moral relationships. In Manicheanism, it was less a question of the cultivation of Life but rather of the cultivation of the external Form of Life for the Sixth Root Race. In this Sixth Root Race, Good and Evil will form a far greater contrast than they do today. What will appear in the Fifth Round for the whole of humanity, i.e., that the physiognomy will be a direct expression for that which karma has created in man, so, in the Sixth Root Race, Evil will appear, especially in the Spiritual. There will be men who are mighty in Love and Goodness. But Evil will also be there as a mood and a disposition (Gesinnung) without any covering, within a large number of human beings. They will extol Evil. Some inkling in regard to the Evil in the Sixth Root Race glimmers in many men of genius. (Nietzsche's Blond Beast is a portent of this Evil in the Sixth Root Race.) The task of the Sixth Root Race is to draw Evil again into itself through gentleness (Milde). In those who are the followers of the Sons of the Widow there will live the inviolable principle that Evil must be overcome through gentleness. That is the task of the Manichean spiritual stream. It appears in forms which many can call to mind, and need not be mentioned. It must express itself in the forming of a community which has to spread above all things: Peace, Love, and Non-resistance to Evil. It must create a Form for the Life that is to come later.

Augustine worked out the Form of the Catholic Church. It was the Form for the present, and had to be the most vigorous opponent of the Form for the future. Augustine, building the Form for the present, Faustus striving to prepare in man the sense for the Form of the future—that was the contrast in the third and fourth centuries after Christ. It is still there. It comes to expression later, again modified and toned down, in the two streams of Augustinianism and Manicheanism. Those who lead the conflict on the one side are all conscious that they are waging war. But those who, as Manes, are battling on the other side, are not all of them conscious of this. Only the head of the movement is conscious of it. Thus they are pitted against each other: Jesuitism (Augustinianism) and Freemasonry (Manicheanism).

In a series of lectures I have been speaking about occult schools and their ramifications and I think it right today to bring this whole course of lectures to a close before we pass on to a different subject next time. A week from now I shall speak about the meaning of the days connected in the Church Calendar with the Christmas Festival—the less important New Year's Festival and the extremely important Feast of the Epiphany. The lecture today, therefore, will be more in the nature of a conclusion.

The question might be asked: What is the deeper significance of secret societies and of their aims in world-evolution? To such a question my answer would be that they have a real connection with the way in which beings in the world evolve and make progress.

As you know, different kinds of exercises are necessary for self-development, and such exercises are actually available. You have heard of Hatha-Yoga, Rajah-Yoga, and other exercises of different kinds, by means of which societies and brotherhoods connected with occult science have initiated their members. Somebody may say: All this, surely, could be attained without these secret societies. But I can tell you—and in the course of the lecture you will realise it—that the world cannot do without such societies. To put it bluntly, it is quite unjustifiable to speak in public in the style of the manifesto of the Freemasons which I read to you a fortnight ago. That is only one example. Men cannot reach what is usually known as immortality unless they are to some extent familiar with the occult sciences. The fruits of occult science do, of course, find their way out into the world along many channels. A great deal of occult knowledge exists in the various religions and all those who participate deeply and sincerely in the life of a religious community have some share in this knowledge and are preparing themselves for the attainment of immortality in the real sense. But to reach the knowledge of immortality in full consciousness, as a concretely real experience, to have the feeling that one belongs in very truth to the spiritual world—that is a very different matter. All of you have lived many times; but not all of you are conscious that you have lived through these many lives. This consciousness, however, will gradually arise and without it man's life is lived out with incomplete consciousness. It has never been the aim of occult science to inculcate into men a dim feeling of survival but to impart a clear, fully conscious knowledge of on-flowing life in the spiritual world.

There is a certain law which governs the progressive development of consciousness in all future stages of life. It is this: Nothing that a human being does not himself accomplish for the attainment of this consciousness, contributes towards its development. There is a maxim—on the face of it rather perplexing—that whatever is achieved in the way of development of consciousness in the world does something to further the evolution of the consciousness of every single being, even if such a being has not actually worked at the development of his own consciousness.

And now try to think of an example of really objective human action.—An architect builds a house; he does not build this house for himself, but undertakes the task of building it for reasons which he believes to be entirely impersonal. You know well that the reasons are very seldom impersonal. There are many people who, to all appearances, are not working for themselves; and yet in reality are. A lawyer, for example, is to all intents and purposes working for his clients. Part of his work may well be selfless, but the real question is one of earning his living. Whatever men do in business merely for the sake of their own livelihood, to the extent that their business only serves that end, just so much is lost in the way of spiritual gain. On the other hand, everything that is performed without regard to self, that is connected with the interests of another, helps to intensify and to strengthen our consciousness in the future struggles for existence.—I hope that this is clear.

And now think of the Freemasons. When they were true to their original, fundamental principles, they gave this injunction to their members: The buildings you erect are to contribute nothing at all to your own means of subsistence. What has still survived of the good old Freemasonry takes the form nowadays of charitable institutions and foundations. And although the Lodges have lost their living roots in the ancient wisdom, and the occult knowledge once in their possession, these charitable institutions are evidences of a humanitarianism which, while it is empty of real substance, still persists and is cultivated as tradition. Selfless activity is, in very truth, something that has belonged to Freemasonry. Freemasonry did indeed urge its members to work in the service of humanity, to work in the world objectively and selflessly.

We are living now in the epoch of evolution that may be called the mineral epoch; and our task is to permeate this mineral world through and through with the spirit within us. Think of what this means.—You are building a house. You fetch the stones from a quarry and hew them into the shapes required by the building, and so on. What are you inculcating into this raw material obtained from the mineral kingdom? You are inculcating human spirit into the raw material. If you construct a machine, you have laid the spirit that is part of you, into that machine; the actual machine does, of course, perish and become dust; not a trace of it will survive. But what you have done, what you have achieved, passes into the very atoms and does not vanish without a trace. Every atom bears a trace of your spirit and will carry this trace with it. Whether an atom has at some time been in a machine, or has not been in a machine, is not a matter of indifference. The atom itself has undergone change as a result of having once been in a machine, and this change that you have wrought in the atom will never again be lost to it. Moreover, through your having changed the atom, through the fact that you have united the spirit in you with the mineral world, a permanent stamp has been made upon the general consciousness of mankind; just so much consciousness goes with you into the other world. Occult science well knows in what way the human being can perform selfless actions and how greatly his consciousness will be enhanced by them. Certain men, who have been deeply imbued with this knowledge, have been so selfless that they have taken steps to prevent even their names from going down to posterity! An example of this is the work entitled Theologica Deutsch. Nobody knows who wrote it. On the outside there are only the words: The man from Frankfurt. He, therefore, was one who took care that his very name should be unknown. He worked in such a way that he merely added something to the objective world without asking for honour or for the preservation of his name. And here let it be said that the Masters, as a rule, are not personages known in history; they sometimes are embodied in historical personalities—when it is necessary; but in a certain respect this is a sacrifice on their part. The level of their consciousness is incompatible with work for themselves, and preservation of a name does, after all, involve this. It is difficult thoroughly to understand this rule but it will now be clear to you why the aim of the Freemasons is to work in the world in such a way that their deeds are hidden in social organizations or charitable institutions. For selfless deeds are the real foundations of immortality. In the outer world we see the reflex of such deeds. They need not necessarily be of great account. If someone gives a coin to a poor man, this may be an unselfish deed; but only to the extent that it was absolutely selfless does it find its way to the sphere of immortality—and very few deeds are selfless to this degree. An act of charity may be extremely egoistical when, for instance, it gives rise to a comforting feeling. Charity very often springs from selfish motives. If a poor man living among us has no meat at Christmas and we feel bound to give him some in order that we may feel justified in eating our own Christmas dinner—that, after all, is egoism. In the Middle Ages it would have been impossible to say who had built many of the cathedrals or painted many of the pictures. It is only in our epoch of civilisation that people have begun to attach such value to the human name; in earlier epochs, more spiritual than our own, the individual name was of less importance. Spirituality in those days was directed to reality; whereas our epoch adheres to the delusion of thinking that what is a mere concern of the moment should be preserved.

I have said this in order to indicate the principle by which these secret societies were guided. The members of such societies were at pains to efface themselves altogether as personalities, and to allow what they did to produce its own effects. And this brings us to the heart of the matter. The fact that some particular thing is kept secret is of far less importance than that everyone should keep secret his own share in the work; thereby he secures for himself immortality. The rule is therefore clear and unambiguous: As much as you yourself lay into the world, that much consciousness the world will give back to you. The measure of what you yourself place into the world is the measure of the consciousness that the world will give back to you. This is connected with great and mighty laws of world-existence. Each one of you has a soul, each one of you has a spirit. This soul and [this] spirit are called upon to climb one day to the highest stages of perfection. But the soul and the spirit were already there before your physical body existed; they were present before your first physical incarnation. You existed in physical incarnation in the early Lemurian, Hyperborean and Polarian epochs. Before then, however, you were only beings of soul. But as beings of soul you were part of the world soul; as beings of pure spirit you were part of the universal world spirit. The world spirit and the world soul spread out around you then as nature spreads out around you today. Just as the mineral world, the plant world and the animal world are around you now, so were the worlds of soul and of spirit once around you. And what was then outside you, is now your soul; you have taken into yourselves, made inward, what to begin with was outside and around you. What is now your innermost being was once part of an external world. This has become your soul. The spirit, too, once spread out around you. And what is now around you will become your inner life. You will take into yourselves what is now the mineral kingdom and it will become part of your inner being; similarly the plant kingdom. What surrounds you in nature will become your inner being.

You will understand now how this is connected with the first example given. You build a church for others, not for yourself. You can in very truth take into yourselves a world of majesty, beauty and splendour if you experience this world as such. To do something for the higher self does not partake of egoism because it is not done only for the self; the higher self will be united with all the others, so that what is done for the higher self is at the same time done for all.—This is the truth that was known to the Freemasons. When the Freemason was working with his fellow-builders, he knew: In future times the mineral world will be spiritualized; to build means nothing else than to spiritualize the mineral world. He knew that the edifice would one day become the content of his soul.

God once gave us the nature that surrounds us in the kingdoms of the minerals, plants and animals. We take nature into ourselves. That nature exists is none of our doing; all we can do is to make nature part of our own being. But what we ourselves prepare and make ready in the world—that is what will constitute our future existence.

We actually see the mineral world, as such; what we do with the mineral world, that we shall ourselves become in future times. What we do with the plant world, with the animal world and with men, that too, we shall surely become. If you found a charitable institution or have contributed something to its foundation, what you have contributed will become an integral part of you. If a man does nothing with what he can in this way [to] draw into his soul from outside, then his soul remains empty. It must therefore be possible for mankind to spiritualise—as far as this can be achieved—the four kingdoms of nature, of which man is one. To bring spirit into the whole external world—that has been the task of the secret societies of every age.

It will not be difficult for you to understand the following—Think of a child who is learning to read and write. To begin with, all the accessories are around him; the teacher is there, the books are there, and so forth, but nothing is yet within the child. Work continues until what was once outside the child has been instilled into him and he is able to read. And so too is it with nature. In times to come we shall have within us what is now spread out around us. As souls we spring from the world soul and when this world soul was around us we drew it into ourselves. So too the spirit; and so too it will be with nature. We take nature into ourselves from outside and nature will be within us as a power. That is the great thought at the basis of these secret societies.

All progress is the result of involution and evolution. Involution is the in-taking, evolution the yield, the out-giving. All states and conditions of world-existence alternate between these two processes. When you see, hear, smell or taste, you breathe nature into yourselves. The act of sight does not pass away without leaving a trace behind. The eye itself perishes, the object seen—that too perishes; but what you have experienced in the act of sight, remains. It will not be difficult for you to realise that in certain epochs it is necessary to make such things understood. We are going forward to an age when, as I indicated recently, men will understand what the atom is, in reality. It will be realised—by the public mind too—that the atom is nothing but coagulated electricity.—The thought itself is composed of the same substance. Before the end of the fifth epoch of culture, science will have reached the stage where man will be able to penetrate into the atom itself. When the similarity of substance between the thought and the atom is once comprehended, the way to get hold of the forces contained in the atom will soon be discovered and then nothing will be inaccessible to certain methods of working.—A man standing here, let us say, will be able by pressing a button concealed in his pocket, to explode some object at a great distance—say in Hamburg! Just as by setting up a wave-movement here and causing it to take a particular form at some other place, wireless telegraphy is possible, so what I have just indicated will be within man's power when the occult truth that thought and atom consist of the same substance is put into practical application.

It is impossible to conceive what might happen in such circumstances if mankind has not, by then, reached selflessness. The attainment of selflessness alone will enable humanity to be kept from the brink of destruction. The downfall of our present epoch will be caused by lack of morality. The Lemurian epoch was destroyed by fire, the Atlantean by water; our epoch and its civilisation will be destroyed by the War of All against All, by evil. Human beings will destroy each other in mutual strife. And the terrible thing—more desperately tragic than other catastrophes—will be that the blame will lie with human beings themselves.

A tiny handful of men will make good and thus insure their survival in the sixth epoch of civilisation. This tiny handful will have attained selflessness. The others will develop every imaginable skill and subtlety in the manipulation and use of the physical forces of nature, but without the essential degree of selflessness.

In the seventh epoch of civilisation, this War of All against All will break out in the most terrible form. Great and mighty forces will be let loose by the discoveries, turning the whole earth-globe into a kind of [self-functioning] live electric mass. In a way that cannot be discussed, the tiny handful will be protected and preserved.

And now you will be able to picture, more clearly than was possible when I spoke of the things before, why the “good and proper form” as it has been called, must be sought, and in what sense Freemasonry was aware of its duty to build an edifice dedicated to selfless ends. It is easier to become one of the tiny handful of men who ensure for themselves a place in the life of the future by using the good old forms than by having to struggle out of chaos. People nowadays may be inclined to jeer at “empty forms,” as they say ... but those forms have nevertheless a deep meaning and purpose; they are in line with the structure of our period of evolution, and when all is said and done they are connected with necessary stages in the development of human nature and of the human soul. Just think of it. We are living in the fifth period of the fifth great epoch; we have still to live through two more periods of this great epoch. Then will follow the seven periods of the sixth great epoch and then the seven periods of the seventh great epoch. This makes sixteen stages of evolution in the future. Humanity has still to climb these sixteen stages. A man who can experience something of the conditions of existence there possible, is to a certain degree initiated. There is a correspondence between the degrees of initiation and the secret of the epochs still to come. In the life of our planet there are seven great epochs, and each of these seven has seven sub-periods—forty-nine conditions, therefore, in all.

Thus there are definite stages for the investigation of the secrets of future phases of evolution. The high Degrees of Freemasonry originally had no other aim or purpose than to be an expression, each one of them, of a future stage of the evolution of humanity. Thus we have in Freemasonry something that has been both good and beautiful. A man who attained one Degree knew how he must work his way into the future; he could be a kind of pioneer. He knew too that one who reaches a higher Degree can accomplish greater things. This arrangement according to Degrees can well be made, for it corresponds with the facts. If, therefore, it were possible to inculcate a new content together with a new knowledge into these forms, much good would accrue, for Freemasonry would then be imbued with real spirit once again. Content and form, however belong to the whole. The state of affairs today is that the Degrees are there but nobody has worked through them in the real sense! In spite of this, however, they are not there without a purpose.

The fifth epoch of culture is a purely intellectual age, an age of egoism. The intellect is egoistical in the highest degree and it is the hallmark of our time. And so we must make our way upwards through intellect to spirituality before we can picture the spirituality that was once actively at work.

The essential secret, therefore, is this: The human being must know how to keep silence about the paths along which his “ I ” unfolds, and to regard his deeds, not his personal “ I ” as the criterion. The real heart of the secret lies in his deeds and in the overcoming of the “ I ” through deed. The “ I ” must remain concealed, within the deed! Elimination of the interests of the personal “ I ” from the on-streaming flow of human karma—this belongs to the First Degree. Whatever individual karma the “ I ” incurs in the process, is thereby wiped out. Nation, race, sex, position, religion ... all these work upon human egoism. Only when man has overcome them will he be free of egoism. The astral body of every nation, every race, every epoch, has a definite colour ... You will always find a colour which is fundamental in the astral body of a human being who is [a] member of one of these classifications. This specific colour must be eliminated. Anthroposophical spiritual science works to level out the colours of the astral bodies of its adherents. They must be of like colour—alike, that is to say, in respect of the basic colour. This basic colour gives rise to a certain substance called Kundalini which holds together, within the human being, the forces which lead eventually to the spirit. This leveling-out process will bring war and bloodshed in its train—war in the shape of economic strife among nations, pressure for expansion, suppression in every form, strife in the sphere of investment and profit, industrial undertakings, and so forth. And by adopting certain measures it will increasingly be possible to handle vast masses of people by sheer force; the individual will acquire greater and greater power over certain masses of the people. For the course of evolution is leading, not towards greater democracy, but towards oligarchy of the brutal kind, in that the power of the single individual will immeasurably increase. If morals are not ennobled, this will lead to brutality in every possible form. This state of things will come, just as the great water-catastrophe came to the Atlanteans.

In all esoteric teaching it is important to learn how we should look at the things around us. Naturally everyone experiences something or other when looking at a flower or anything else in the environment. It is however necessary to gain a higher standpoint, to penetrate more deeply, to connect specific observations with every object. This is the basis, for instance, of the profound medical insight of Paracelsus. He sensed, felt and perceived the force inherent in a particular plant and the relationship of this force to some corresponding function in man. For example he perceived which organ of the human body was affected by Digitalis purpurea (foxglove).

To make this manner of observation clear we will take a particular example. All religions have symbols. We hear much about these today, but such explanations are usually external and arbitrary. Profound religious symbols are however drawn out of the very nature of the things themselves. Let us consider for instance the symbol of the serpent, which was imparted to Moses in the Egyptian Mystery Schools. We will consider what inspired him, what gave him Intuition.

A fundamental difference exists between all those animal creatures having a vertebral column and those, such as beetles, molluscs, worms and so on which have none. The entire animal kingdom falls into the main sections of the vertebrate and the invertebrate animals. In the case of the invertebrates one can put the question: Where are their nerves situated? For the principal nerve-cord passes through the spinal column. The invertebrates however do also have a nervous system, as is the case with human beings and vertebrate animals. With the latter it is distributed outside along the spine until it spreads into the cavity of the body. This is called the sympathetic nervous system together with the solar plexus. It is the same system which the invertebrate animals also possess: only for the vertebrates and man, it has less significance. With the invertebrates this system is much more closely connected with the rest of the world than the nervous system in man's head and spine. The activity of this latter can be obliterated in a condition of trance; then the sympathetic nervous system comes into action. This occurs for instance in the case of somnambulists. The consciousness of the sleepwalker is spread out over the whole life of the environment and goes over into the other beings surrounding us. The somnambulist experiences external things within him. Now the Life-ether is the element which everywhere streams around us. The solar plexus is its mediator. If we were only able to perceive with the solar plexus we should live in intimate communion with the whole world. This is so with the invertebrate animals. For instance, such a creature feels a flower as being within itself. In the earth system the invertebrate animal is somewhat similar to the eye and ear in man. It is part of the organism. There is actually a common spiritual organism which perceives, sees, hears and so on through the invertebrate animals. The Earth-Spirit is such a common spiritual organism. Everything which we have around us is a body for this common spirit. Just as our soul creates eyes and ears in order to perceive the world, so does this common Earth-Soul create the invertebrate animals as eyes and ears in order to see and hear the world.

In the evolution of the Earth there came a time when a process of separation set in. A part separated itself off, as though in a tube. Only when this point of time was reached did it become in any way possible for beings to develop which could become separate entities. The others are members of the one Earth-Soul. Now for the first time a special grade of separation began. For the first time the possibility arose that one day something would be able to say ‘I’ to itself. This fact—that there are two epochs on the Earth, firstly, the epoch in which there were no animals having a nervous system enclosed within a bony tube; secondly, the epoch in which such animals came into being—this fact is distinctly expressed in all religions. The snake is the first to enclose within a tube the selfless undifferentiated gaze of the Earth Spirit, thus forming the basis of ego hood. This fact was impressed on their pupils by the esoteric teachers in such a way that they were able to say to themselves: ‘Look at the snake and you will see the sign of your ego’. This had to be accompanied by the vivid experience that the independent ego and the snake belong together. Thus an awareness of the significance of the things around us was developed, so that the pupils endowed each being in the realm of Nature with the appropriate feeling-content. Moses also was forearmed by such an experience when he went out from the Egyptian Mystery Schools, and so he lifted up the snake as a symbol. In those schools one did not learn in such an abstract way as one does nowadays; one learned to comprehend the world out of one's own inner perception.

We have a description of the human being based on the external investigation of the different parts of his organism, but we can also find man described in old mystical and occult works. These descriptions, however, have arisen in quite another way than by anatomical examination. They are indeed of far greater exactitude and much more correct than what is described today by the anatomist, for he only describes the corpse. The old descriptions were gained in such a way that the pupils, through meditation, through inner illumination, became visible to themselves. By means of the so-called Kundalini Fire¹ man is able to observe himself from within outwards. There are different stages of this observation. The exact, correct observation appears at first in symbols. If man concentrates for instance on his spinal cord, it is a fact that he always sees a snake. He may perhaps also dream of a snake, because this is the creature which was placed out in the world when the spinal cord was formed, and has remained at this stage. The snake is the spinal column outwardly projected into the world. This pictorial way of seeing things is astral vision (Imagination). But it is only through mental vision (Inspiration) that the full significance is revealed.

This path of knowledge leads man to the recognition of the connection between microcosm and macrocosm, so that he is able to divide himself up within the kingdoms of Nature, so that he is able to say to which part of the world each single one of his organs belongs. The old Germanic myth distributes the giant Imir in this way. The dome of the heavens is made from his skull; the mountains from his bones and so on.² That is the mythological presentation of this inner vision. Each part of the world reveals to the esotericist its connection with something in himself. The inner relationship then becomes apparent. All religions point to this kind of intensive development. The Gospels also indicate it. The esotericist says to himself: Everything in the surrounding world—stones, plants and animals are signposts along the path of my own evolution. Without these kingdoms I could not exist. This consciousness fills us not only with the feeling that we have risen above these kingdoms, but also with the knowledge that our existence depends upon them.

There are seven grades of human consciousness: trance consciousness, deep sleep, dream consciousness, waking consciousness, psychic, super-psychic and spiritual consciousness. Actually these are in all twelve stages of consciousness;³ the five others are creative stages. They are those of the Creators, of the creative Gods. These twelve stages are related to the twelve signs of the zodiac. The human being must pass through the experiences of these twelve stages. He ascended through the trance, deep sleep and dream consciousness up to the present clear day consciousness. In the succeeding stages of planetary evolution he will reach still higher stages. All those which he has already passed through he will also retain within him. The physical body has the dull trance consciousness as this was gained by man on Old Saturn. The human etheric body has the consciousness of dreamless sleep, as this developed on Old Sun. The astral body dreams in the same way as one dreams during sleep. Dream consciousness derives from the Old Moon period. On our present Earth, man achieves waking consciousness. The ego has clear day-consciousness.

Higher development consists in this, that one casts out what is in one's own being in the same way as man has cast out the snake, thereby retaining the snake on a higher level in his spinal cord. With still further development human beings will not only cast out stones, plants and animals into the world, but also stages of consciousness. In a stock of bees, for example, there are three kinds of beings which have a soul in common.⁴ Seemingly quite separated beings carry out a common work. In the future this will also be the case with man; he will separate off his organs. He will have to control consciously from outside all the single molecules of his brain. Then he will have become a higher being. This will also be so with his stages of consciousness. One can imagine a lofty being who has put forth from himself all twelve stages of consciousness. He himself is then present as the thirteenth and will say: I could not be what I am, if I had not separated off from myself these twelve stages of consciousness. The twelve apostles represent the stages of consciousness through which the Christ passed. This can be recognised in the thirteenth chapter of St. John in the description of the Washing of the Feet,⁵ which indicates that Christ is indebted to the apostles for his attainment of the higher stages of consciousness: ‘Verily, Verily, I say unto you, the servant is not greater than his lord’. The more highly developed being has left the others behind on the way and has himself now become their servant. Not many people understand the meaning of these words; nevertheless, when they hear this narrative, through feeling they are prepared for understanding. In the first centuries after Christ, for example, through these narratives, our feeling life has been prepared. Otherwise, our causal body would not have been sufficiently prepared to receive the truth. It is through pictorial forms that the soul is prepared. This is why in earlier times the great initiates, with their outlook into the far future, taught people by means of stories. Even today such teachers have a concept of what will be brought about in the future by the teachings of Theosophy. Now man has in himself both good and evil. In the future this will become externally apparent as a kingdom of good and a kingdom of evil⁶ And how at some future time those who are good will have to deal with those who are evil—this is what is being implanted in the soul today through the concepts of Theosophy. At first people were given pictures, now they receive concepts and, in the future, they will have to act in accordance with these in their practical life.

• 1 . See glossary of theosophical terms.
• 2 . In the old Nordic germanic myth dealing with the beginning of the world the different parts of the world were created out of the body of the primaeval giant: from the flesh the earth, from the blood the water, from the bones the rocks, from the hair the forests, from the skull the sky, from the brain the clouds.
• 3 . See: Cosmic Memory, chapter on Saturn, also lecture 27.1.1908, The Influence of Spiritual Beings upon Man. Lec. 2.
• 4 . See: Nine Lectures on Bees.
• 5 . See: The Gospel of John in Relation to the other Three Gospels, Lecture 14. The Gospel of St. John. Notes on 3 lectures, Lecture 2. also: Festivals of the Seasons, second lecture on Easter
• 6 . See: The Apocalypse, lecture 12.

Today we will concern ourselves with three important ideas connected with parts of human nature. These may be said to form guiding threads through the entire world. They are as follows: Activity or Movement; Wisdom, which is also called Word, and thirdly Will. When we speak of activity we usually mean something very general. The esotericist however sees in activity the foundation of the whole universe as it surrounds us. The original form of the universe is for the esotericist a product of activity. What is seemingly completed is really a stage of continuous activity, a point in continuity. The whole world is in ceaseless activity. In reality this activity is Karma.

When speaking about man, we speak of his astral body as being Karma, as being activity. Actually the astral body is that part of the human being which is closest to him. What man experiences, so that he differentiates between well being and misfortune, happiness and sorrow, emanates from his astral body. Love, passion, joy, pain, ideals, duty, are bound up with the astral body. When one speaks of joy and sorrow, desires, wishes, etc., one is speaking of the astral body. Man continually experiences the astral body, but the seer perceives its form. This astral body is in continuous transformation. At first it is undifferentiated, so long as man has not yet worked upon it. In our time however man works upon it constantly. When he distinguishes between what is allowed and what is forbidden, he works into it out of his ego. Since the middle of the Lemurian Age until the middle of the Sixth Root-Race man works upon his astral body.

Why does man work upon it? He works upon his astral body because, in the sphere of activity, every single activity calls forth a counter effect. If we rub our hand on a tabletop it becomes hot. The warmth is the counter effect of our activity. Thus each activity calls forth another. Through the fact that certain animals migrated to the dark caves of Kentucky they no longer needed their eyesight but only sensitive organs of touch, in order to find their way about. The result was that the blood withdrew from their eyes and they became blind. This was the result of their activity, of their migration into the caves of Kentucky.⁷

The human astral body is in continual activity. Its life consists in this. In a narrower sense this activity is called human karma. What I do today has its expression in the astral body. If I give somebody a blow, that is activity and calls forth a counter blow. This is balance restoring justice—karma. Every action calls forth its counter action. With this must be considered the concept of cause and effect. In karma there is always something needing to be brought into balance; something further is always demanded.

The second guiding thread in human nature and in the universe is wisdom. Just as karma has something needing to be balanced, wisdom has something of rest, of equilibrium. It is therefore also called rhythm. All wisdom, according to its form, is rhythm. In the astral body there may perhaps be much sympathy, then there is much green in the aura. This green was once called forth as complementary colour.

Originally, instead of the green, there was red, a selfish instinct. That has been changed into green through activity, karma. In wisdom, in rhythm, everything is completed, balanced. In man everything rhythmical, filled with wisdom, is in the etheric body. The etheric body is therefore that in man which represents wisdom. In the etheric body repose, rhythm holds sway.

The physical body actually represents the will. Will, in contrast to absolute rest, is the creative element, that which is productive. Thus we have the following ascent: firstly karma, activity, what needs to be balanced; secondly wisdom, what has been brought to rest; thirdly will, such an overabundance of life that it can sacrifice itself. Thus activity, wisdom, will, are the three stages in which all being flows.

Let us study from this point of view the human being as he stands before us. In the first place man has his physical body. As he is at the present time, he has no influence at all upon his physical body. What man physically is and does is brought about from outside by creative forces. He cannot himself regulate the movement of the molecules of his brain; neither of himself can he control the circulation of the blood. In other words, the physical body is produced independently of man and is also sustained for him by other forces. It is as it were only lent to him. Man is incarnated into a physical body produced for him by other forces. The etheric body too is in a certain respect produced for him by other powers. On the other hand, the astral body is formed partly by other powers, partly by man himself. That part of the astral body which is formed by man himself becomes his karma. What he himself has worked into it must have a karmic effect. This is the undying, the non-transient in him. The physical body has come about through the karma of other beings; but that part of man's astral body in which he has worked since the Lemurian Age, that is his karma. Only when man through his work has transformed the whole of his astral body, has he reached the stage of freedom. Then the whole of his astral body is transmuted from within. He is then entirely the result of his own activity, of his karma.

If we select some particular stage of development we always find a part of man's astral body which is his own work. That, however, which is the result of his own work lives also in the etheric body and the physical body. In the physical body lives what man has made out of himself, through the physical body it lives in the physical world. He would be unable to form concepts about the physical world if he did not work in it through his organs. What man experiences in his astral body he builds into himself. In what he observes in the physical world his three sheaths are active. When for instance he sees a rose, all three sheaths are engaged. To begin with he perceives red. In this the physical body is engaged. In a camera obscura the rose makes the same impression. Secondly, the rose is conceived in the etheric body as a living idea. Thirdly, the rose gives pleasure to the person and in this the astral body is engaged. These are the three stages of human observation. Here the innermost part of man works through the three bodies into the external world. What man takes in from the outer world, he takes in through these three bodies.

Desire underlies all those things involving human activity or karma. Man would have no reason to be active if he had no desires. He has however the desire to take part in the world surrounding him. This is why we also call his astral body his body of desires.

An inner connection exists between man's activity and his organs. He needs his organs both for the lowest and the highest impulses. He also needs them in art. When someone has once and for all absorbed everything from the world, he has no further use for his organs. Between birth and death man accustoms himself to perceive the world through his organs. After death what he is thus accustomed to must slowly be put aside. If he still wishes to make use of his organs to perceive the world, then he finds himself in the condition which is called Kamaloka. It is a condition in which there is still desire to perceive through the organs, which however are no longer there. If after death a person could say that he had no further desire to use his organs, Kamaloka would no longer exist for him. In Devachan everything which man formerly perceived around him with his organs, is there perceived from within—without organs.

Karma, man's activity through the astral body, is something which has not reached a state of balance. When however the activity gradually comes into a state of balance, equilibrium is brought about. If one strikes a pendulum it gradually reaches a state of balance. Every activity which has not reached a state of balance finally comes to rest. Irregularities which are few in number can be observed, but when they are extremely numerous they balance each other. By means of an instrument, for instance, one can observe the irregularities caused in a town by electric trams. In a small town, where the trams are fewer the instrument continually shows strong oscillations, but in a big town, where the movement is greater and more frequent, the instrument is much quieter, because the many irregularities equalise themselves. So it is also in Devachan with each single irregularity.

In Devachan man looks into himself. He observes what he has taken in. He must observe this for as long as is needed for it to reach a rhythmical condition.

A stroke calls forth a counterstroke; but only through many intermediate happenings does the counterstroke return. The effect however persists during the intervening period. The inter-relationship between stroke and counterstroke is worked over in Devachan and transformed into wisdom. What has been worked over and transformed into wisdom is metamorphosed in man into rhythm in contradistinction to activity. What has been changed into rhythm passes over into the etheric body. After Devachan one has become wiser and better because in Devachan all experiences have been worked over. That part of the astral body, which as vibrations has been worked into the etheric body, is immortal. When a man dies that part of the astral body is preserved which he has worked over and transformed, also the very small part of the etheric body which has been worked through; the remaining part of the etheric body is dissolved in the cosmic ether. In so far as this very small part has been worked through, to that degree is his etheric body immortal. Hence when he returns he again finds this small part of the etheric body. What needs to be added to bring about completion determines the duration of his sojourn in Devachan.

When a human being has progressed so far that he has transformed his entire etheric body, Devachan is no longer necessary. This is the case with the occult pupil who has perfected his development and who has transformed his etheric body so that it remains intact after death and has no need to pass through Devachan. This is called the renunciation of Devachan. It is permissible to allow someone to work on one's etheric body when one is certain that he no longer brings anything of evil into the rest of the world; otherwise he would work his harmful instincts into it. Under hypnosis it can happen that the one hypnotised works into the world the harmful instincts of the hypnotist. In the case of normal people the physical body prevents the etheric body from being dragged and drawn hither and thither. When however the physical body is in a state of lethargy it is possible for the etheric body to be worked into. If one person hypnotises another and works harmful instincts into him, these also remain with him after death. Many of the practices of black magicians consisted in their creating willing servants by this means. It is the rule of white magicians to allow nobody to have his etheric body worked into unless by someone whose instincts have passed through catharsis. In the etheric body rest and wisdom prevail. When something bad enters into it, this element of evil comes to rest and therefore endures.

Before the human being as pupil is led to that point at which of his own choice he can work on his etheric body, he must at least, to a certain extent be able to evaluate karma in order to achieve self-knowledge. Meditation therefore should not be undertaken without continual self-knowledge, self-observation. By this means, at the right moment man will behold the Guardian of the Threshold:⁸ the karma which he has still to pay back. When one reaches this stage under normal conditions it merely signifies the recognition of his still existing karma. If I begin to work into my etheric body, I must make it my aim to balance my still remaining karma. It can happen that the Guardian of the Threshold appears in an abnormal way. This happens when a person is so strongly attracted to one particular life between birth and death, that because of the very slight degree of inner activity he cannot remain long enough in Devachan. If someone has accustomed himself to be too outward looking, he has nothing to see within. He then soon comes back into physical life. His desires remain present, the short Devachan is soon over, and when he returns, the collective form of his earlier desires still exists in Kamaloka; he comes up against this also. He incarnates. The old is then mingled with his new astral body. This is his previous karma, the Guardian of the Threshold. He then has his earlier karma continually before him. This is a specific form of the Double.

Many of the popes of the notorious papal age, as for example Alexander VI, have had such a Double in their next incarnation. There are people, and at present this is not infrequent, who have their previous lower nature continually beside them. That is a special kind of insanity. It will become ever stronger and more threatening, because materialistic life becomes ever more widespread. Many people who now yield themselves up completely to materialistic life will in their next incarnation have the abnormal form of the Guardian of the Threshold at their side. If now the influence of spirituality were not to be very strongly exercised, a kind of epidemic seeing of the Guardian of the Threshold would arise as the result of the materialistic civilisation. Of this the neurotic tendency of our century is the precursor. It is a kind of losing oneself in the periphery. All the neurotics of today will be harassed by the Guardian of the Threshold in their next incarnation. They will be pursued by the difficulties of a too early incarnation, a sort of cosmic premature birth. What we have to strive for in Theosophy is a sufficiently long time in Devachan, in order to avoid too early incarnations.

From this aspect we must consider the entrance of Christ into world history. Previously, anyone who wished to achieve a life in Christ had to enter into a Mystery school. There a state of lethargy was induced in the physical body and only through the purified priesthood could there be added to the astral body what was still needed for its purification. This constituted initiation.

But through the coming of Christ into the world, it came about that a man who felt himself drawn to Christ could receive from him something which could take the place of this old form of initiation. It is always possible that someone through union with Christ can preserve his astral body in so purified a condition that he is able to work into his etheric body without doing harm to the world. When one bears this in mind the expression ‘vicarious atonement through death’ receives a quite other significance. This is what is meant by the atoning death of Christ. Before this, death in the Mysteries had to be suffered by everyone who wished to obtain purification. Now the One suffered for all, so that through the world-historic initiation a substitute has been created for the old form of initiation. Through Christianity much that is of a communal nature has been brought about, which previously was not communal. The active power of this substitution is expressed in the fact that through inner vision, through true mysticism, community with Christ is possible. This has also been embodied in language. The first Christian initiate in Europe, Ulfilas, himself embodied it in the German language, in that man found the ‘Ich’ within it. Other languages expressed this relationship through a special form of the verb, in Latin for instance the word ‘amo’, but the German language adds to it the Ich. ‘Ich’ is J. Ch. = Jesus Christ. It was with intention that this was introduced into the German language. It is the initiates who have created language. Just as in Sanskrit the AUM expresses the Trinity, so we have the sign ICH to express the inmost being of man. By this means a central point was created whereby the tumultuous emotions of the world can be transformed into rhythm. Rhythm must be instilled into them through the Ich. This centre point is literally the Christ.

All western nations have developed activity, passionate desires. An impulse must come from the East in order to bring into, them a more tranquil condition. There is already a precursor of this in Tolstoi's book, ‘On Doing Nothing’.⁹ In the activity of the West we find chaos in many spheres. This is continually on the increase. The spirituality of the East should bring a central point into the chaos of the West. What throughout long periods of time had its function as karma, passes over into wisdom. Wisdom is the daughter of karma. All karma finds its compensation in wisdom. An initiate who has reached a certain stage of development is called a Sun Hero, because his inner being has become rhythmical. His life is an image of the sun which in its rhythmical course traverses the heavens.

The word ‘Aum’ is the breath. The breath is related to the word as the Holy Spirit is to Christ, as the Atma is to the I.

• 7 . Often quoted by Rudolf Steiner. See: Darwin, Origin of Species, Chapter 5.
• 8 . See: Knowledge of the Higher Worlds and the Third Mystery Play.
• 9 . Published 1893. A detailed description of Tolstoi's ideas in contrast to Western ideas is to be found in Rudolf Steiner's lecture 3.11.1904. Theosophy and Tolstoy. (Typescript).

There are three elements in evolution which must be differentiated: form, life and consciousness. Today we will speak about the different kinds of consciousness.

We can regard plants and lower animals as the means whereby higher beings extend their senses into the world in order to behold this world through them. Let us take our start from the sense organs of the plants. When we speak of these we must be clear that we are not only dealing with the sense organs of the single plants, but with beings in higher worlds. The plants are, as it were, only the feelers which are extended by the higher beings; they gain information through the plants.

All plants have cells, more especially at the root-tip but also in other places, in which granules of starch are to be found. Even in otherwise non-starch-containing plants, these starch granules appear at the root-tips. Members of the lily family, for instance, which otherwise contain no starch, possess these starch granules in the cells attached to the roots. These starch granules are loose and movable, and the important point is whether they are situated in one place or another.

Whenever a plant turns even slightly, one starch granule falls towards the other side. This the plant cannot stand. It then turns again in such a way that the granules come back to their right position. And these starch granules actually lie in a symmetrical relationship to the direction of the gravity of the earth. The plant grows upwards because it senses the direction of gravity. By observing the starch granules at the root-tips, we learn to recognise a kind of sense organ. This is for a plant the sense of gravity. This sense belongs not only to the plant, but to the soul of the whole earth, which orders the growth of the plant in accordance with this sense.

This is of primary importance. The plant takes its direction in accordance with gravity. Now if one takes a wheel, for instance a water-wheel, into which plants can be inserted, and turns the wheel together with the plants, another force is added to the force of gravity: a revolving force. This is now in every part of the plant, and its roots and stalks grow in the direction of the tangent of the wheel, in the direction of the tangential force, not the force of gravity. In accordance with this, the starch granules adjust their position.

Let us now consider the human ear. At first we have the outer auditory passage, then the tympanum, and in the inner ear the little auditory bones: hammer, anvil and stirrup—quite minute bones. Hearing depends upon these little bones bringing the other organs into vibration. Further in we find three semicircular membranous canals arranged according to the three dimensions. These are filled with fluid. Then we find, further within the ear, the labyrinth, a structure in the form of a snail shell, filled with very fine little hairs. Each of these is tuned, like the strings of a piano, to a particular pitch. The labyrinth is connected with the auditory nerve that goes to the brain.

The three semicircular canals are especially interesting. They stand in relation to one another in the three directions of space. They are filled with little otoliths, similar to the starch granules of the plant. When these are disturbed a person cannot hold himself erect or walk in an upright position. In the case of fainting the rush of blood to the head can cause a disturbance in the three canals. The sense of direction in man depends on these three semicircular canals. This is the same sense which in the plant, as sense of balance, is localised in the root-tips. What occurs in the root-tips is, in the human being, developed up above in the head.

In surveying the whole evolution: plant, animal, man, one discovers definite relationships between them. The plant is reversed in man. The direction of the animal lies midway between them. The plant has sunk its roots into the earth and directs its sexual organs upward towards the sun. If we turn the plant halfway round we have the animal. If we turn it right round we have man. That is the original significance of the cross;¹¹ plant kingdom, animal kingdom, human kingdom. The plant sinks its roots into the earth. The animal is the half-reversed plant. Man is the completely reversed plant. This is why Plato says: ‘The World Soul is stretched on the Cross of the World Body.’¹²

In the plant the organ of direction lies in the root-tips. In man it is in the head. What in man is the head, is the root in the case of the plant. The reason, why in man the sense of direction is connected with the sense of hearing, is that hearing is the sense which raises man into a higher kingdom. The last faculty to be attained by man is the faculty of speech. Again, speech is connected with the upright carriage, which without the sense of direction or balance would not be possible. The sound which man produces through speech is the active complement to the passive sense of hearing. What in the plant is simply a sense of orientation has become in man the sense of hearing, which bears within itself the old sense of orientation in the three semicircular canals, which are arranged in accordance with the three dimensions of space.

Every being possesses consciousness. This is also true of the plant, but its consciousness lies on the devachanic plane, on the mental plane. A diagram of the consciousness of the plant would have to be done in the following way:

The plants can also speak and answer us, only we must learn to observe them on the mental plane. There they tell us their own names.

Man's consciousness reaches down to the physical plane. Here his consciousness depends upon the same organ with which the plant is made fast to the earth. We first learn to know man in a true sense when we see how he produces speech and in speech the word ‘Ich’ (I). This ‘I’ has its roots in the mental plane. Without the faculty of uttering the little word ‘I’ we might regard the human form also as that of an animal.

The plant has its roots in the mental plane and man by means of his organ of hearing is an inhabitant of the mental plane. This is why we connect the ‘Es denkt’ (‘it thinks’) with speech. The ear is a higher development of the sense of direction. Because man in relation to the plant has reversed his position and turned again to the spirit, he has in the organ of hearing the old residue of the sense of direction. He gives himself his direction. These are therefore two opposite kinds of consciousness: the plant's consciousness on the mental plane and here the consciousness of man, who carries his being down from the mental world into the physical world. This earthly consciousness of man is called Kama-manas.

Each of the sense organs has a consciousness of its own. These different forms of consciousness, the consciousness of the visible, the audible, the sense of smell and so on, are brought together in the soul. The consciousness only becomes ‘manasic’ when its separate forms are gathered together in the centre of the soul. Without this integration man would fall apart into the consciousness of his organs. These were originally fashioned through the solar plexus, through the sympathetic nervous system. When man himself was a sort of plant, he too was not yet conscious on the physical plane. At that time the higher consciousness first developed the organs.

In a condition of deep trance the central consciousness is silenced. Then the separate organs are conscious and the person begins to see with the pit of the stomach and the solar plexus. Such a consciousness was possessed by the Seeress of Prevost.¹³ She describes correctly light forms which are however only to be observed by the consciousness of the organs. The lowest consciousness is that of the minerals. A somewhat more centralised consciousness, one more like the consciousness of present day man, is the astral consciousness. The development of consciousness in the whole astral body finds its expression in the spinal cord. Then a person perceives the world in pictures. Only those people whose physical brain does not operate have such a consciousness. Idiots, for instance, see the world in pictures; their soul life is analogous to dream life. They can only say that they know nothing of what is going on around them. Other beings in the world have a similar consciousness.

When someone develops astral consciousness, so that he experiences dreams consciously, he can undertake the following: Let us assume that we are in a position to develop this consciousness and imagine ourselves standing before the flower called Venus Fly Trap. If we gaze at it long enough and let it work upon us quite exclusively there comes the moment when we have the feeling that the centre of consciousness sinks down from the head and creeps into the plant.¹⁴ One is then conscious in the plant and sees the world through it. One must transfer one's consciousness, into the plant. Then one becomes aware of how things appear to the astral perception of this being. One then experiences this soul. A sensitive plant's consciousness is quite similar to that of an idiot; not a purely mental consciousness. Such a plant has brought consciousness down to the astral plane. Thus there are two kinds of plants; those which only have their consciousness on the mental plane, and those which have it also on the astral plane.

Certain kinds of animals also have a consciousness on the astral plane, which is likewise the plane of idiot consciousness. Helena Petrovna Blavatsky mentions especially certain Indian night insects, nocturnal moths. Spiders also have an astral consciousness;¹⁵ the delicate spider webs are actually spun out of the astral plane. The spiders are merely the instruments of astral activity. The ants too, like the spiders have a consciousness on the astral plane. There the ant heaps have their soul. This is why the behaviour of the ants is so precisely regulated.¹⁶

The minerals also have consciousness. This lies on the higher mental plane, in higher regions than that of the plant. Blavatsky calls it Kama-prana consciousness. Man too can later achieve this consciousness while retaining his present state of consciousness undisturbed. He then no longer needs to enter into a physical body, no longer needs to be incarnated. The stones are below on the physical plane and their consciousness is in the higher regions of the mental plane. The crystals are ordered from above. When a man is able to raise his consciousness to this level he then forms his physical body for himself out of the minerals of the world.

The three parts of the brain (thinking, feeling, willing) must later become completely separated. Then man's consciousness must be master of his brain, as in an ant heap a higher consciousness rules. But as in the ant heap, one can separate the workers, the males and females from one another, so, later, a complete separation into three parts can also take place in the brain. Then man becomes a planetary spirit, a creator who brings things into being. As the Earth Spirit builds the crust of the earth, so at that stage man also will build a planet. For this he must have a Kama-pranasic consciousness. Today he has only a Kama-manasic consciousness. This consists in the consciousness of the organs being saturated, impregnated with understanding (Manas). The consciousness becomes, as Blavatsky says, rationalised. The process of rationalisation is brought about during the ascent from animal to man. Organ-consciousness by itself can recognise the objective, but does not know the means whereby it can be achieved. Rationalised consciousness can direct the means. Blavatsky says quite rightly: ‘A dog, for instance, which is shut into a room has the instinct to get out, but he cannot do this because his instinct is not as yet sufficiently imbued with understanding to enable him to take the necessary steps; whereas man immediately grasps the situation and frees himself.’ We therefore differentiate with Blavatsky:

1. The organic consciousness possessed by the organs.
2. The astral consciousness possessed by animals, certain plants and idiots.
3. The kama-pranasic consciousness of the stones, also to be achieved later by man.
4. The kama-manasic consciousness, dependent on understanding.

In this way one must differentiate the members of the cross of world-existence.

The real meaning of the cross is infinitely deep. The old sagas also are pictures, drawn out of such depths. A great service was bestowed on the human soul by the sagas, as long as man in earlier times could understand their truths in his feeling life. An example of this is the old saga of the sphinx.¹⁷ The sphinx propounded the riddle: In the morning it goes on four, at mid-day on two and in the evening on three. What is that? It is man. To begin with, in the morning of the earth, man in his animal state went on fours. The front limbs were at that time organs of movement. He then raised himself to the upright position. The limb system separated off into two categories and the organs divided into the physical-sensible and the spiritual organs. He then went on two. In the distant future the lower organs will fall away and also the right hand. Only the left hand and the two petalled lotus flower will remain. Then he goes on three. That is why the Vulcan human being limps.¹⁸ His legs are in retrogression; they cease to have significance. At the end of evolution, in the Vulcan metamorphosis of the Earth, man will be the three-membered being that the saga indicates as the ideal.

• 11. This is described in more detail in a lecture 22.11.1907. ‘The plant is drawn with its direction vertically towards the earth, the human being also vertically directed away from the earth, the animal horizontal.’ St. John, Notes on 8 lectures. Lecture 7. (Typescript).
• 12. Plato, Timaeus Chapter 8.
• 13. Notes published by Justinus Kerner. Stuttgart 1828.
• 14. This is more clearly dealt with in lecture 4.
• 15. Described by H.P. Blavatsky in The Secret Doctrine, Vol. 3.
• 16. See further in lecture 4.
• 17. The Sphinx (daughter of Chimaera and her son the hound Orthus)—a monster with the body of a hound, a woman's head, lion's claws, dragon's tail and wings—was sent to Thebes where she dealt out death and destruction by means of a riddle. She asked the unfortunate ones who confronted her: What creature goes on four legs in the morning, on two at midday and on three in the evening? Oedipus was the fortunate one who found the answer—man. Upon which she threw herself down from her rock. In the painting in the large cupola of the first Goetheanum the motif representing Greece also includes this Sphinx-Oedipus theme.
• 18. (In Latin Vulcanus, in Greek Hephaistos.) The god of fire and the forger of metals. He limped because twice Zeus, in anger, threw him out of Olympus. According to the original myth his smithy was in Olympus, but in later versions in volcanic regions.

We have spoken about the consciousness of the different kingdoms of nature. Man's organs have an organ-consciousness; this consciousness develops an abnormal condition in idiots. It is the consciousness possessed by nocturnal insects, ants, spiders and so on. We find a totally different consciousness in the case of bees. We will use the example of bees in order to show how one arrives at such truths and then can make use of them to find one's bearings in the world.

An occult schooling is something completely different from our usual schooling. It does not start by cramming into the pupils a great deal of educational matter. In a strict occult schooling the pupil receives no educational matter whatever, but is given a pregnant sentence filled with inner power. So it was also in earlier times. The pupil had to meditate on the sentence in a state of complete inner calm, through which eventually he became inwardly suffused with light, completely illuminated. When a person has advanced to the stage of seeing into his inner self, he can sink his consciousness into other beings. For this he must have gained control of the point midway between the eyes and from there direct his consciousness downward into the heart. Then he can transfer his consciousness into other things; for example, he can then investigate what lives in an ant heap. Then he can also perceive the life in a beehive. Here however a phenomenon presents itself which is otherwise not to be experienced on earth. In the way a beehive functions one experiences something which is outside our earthly existence, something which is not found anywhere else on earth. What takes place on the other planets cannot be discovered merely by thinking. One cannot for example experience what is taking place on the Sun or Venus if one is unable to transfer one's consciousness into the life and functioning of a colony of bees. The bee has not gone through the whole course of evolution as we have. From the outset it has not been connected with the same evolutionary sequence as the other animals and man. The consciousness of the beehive, not of the single bee, is immensely lofty. The wisdom of this consciousness will only be attained by man in the Venus existence. Then he will have the consciousness which is necessary in order to build with a substance which he creates out of his own being. The ants build the ant heap out of all sorts of things, but as yet build no cells. The building of cells is on higher planes something absolutely different. Through transferring one's consciousness into the beehive, through taking on the Venus consciousness, one learns something entirely different from anything else on earth, the complete recession of the element of sex. With the bees what is sexual is vested only in the one queen. The kama-sexuality is almost entirely eliminated; the drones are killed. Here we have the prototype of something which will actually be accomplished in a future humanity, when work is the highest principle. It is only through the impulse of the spirit that one gains the faculty of transferring oneself into the community of the bees.

In order to progress further, let us now come to a true concept of alchemy. As late as the 18th century one could read in the German paper ‘Reichsanzeiger’ articles on alchemy. Kortum, the poet who wrote ‘Jobsiade’¹⁹ was one of the most significant alchemists of the 18th century. At that time a number of articles dealt with the so-called ‘Urmaterie’ (primal matter), bringing this into connection with the Philosopher's stone. Kortum, who was deeply immersed in these things, said at that time: To search for the Philosopher's stone is very difficult, but it is everywhere, you meet it every day, are well acquainted with it, you make use of it constantly, but do not know that it is the Philosopher's Stone. This is an apt description.

In Nature everything is ordered with infinite wisdom, with an infinitely wise economy. All living beings possessing Kama (astrality)—animals and men, and all etheric living beings—plants—are inter-related. We breathe in oxygen and breathe out carbonic acid. The animals do this also. Now if this were simply to continue, the air would soon be quite full of carbonic acid. But the plants assimilate carbonic acid and breathe out oxygen. Animals and men cannot live without plants. Now carbonic acid consists of carbon and oxygen. The plants retain the carbon and breathe out the oxygen. Man on the other hand takes in the oxygen and through his life processes transforms it into carbonic acid by uniting it with carbon. The plants build up their bodily form out of the carbon which they have retained.

In earlier times the appearance of the Earth was quite different from what it is now. Then, even in our districts there grew forests of gigantic ferns and horsetails, (equisetums). These disappeared. At first the Earth became covered with a layer of peat, the remains of the dead plants; then the former forests of fern and equisetums were transformed into the immense coal fields of the Earth. The rock formations developed gradually, either from the plant kingdom or the animal kingdom. When one looks at a lump of coal one can say to oneself: This was once plant. If one were to go still further back one would also be able to find the plants out of which rock-crystals, malachite and so on developed. The central zone of the Alps arose out of the primeval plants before coal. A diamond is exactly the same as a piece of coal. Nature has created the diamond from a coal still older than that which we have today. This rock crystal also has arisen out of plants.

Limestone is derived from animals. The Juras, for example, consist of such an accumulation of calcium. They were previously covered by the sea and are formed from the cast-off shells of sea-creatures. Thus the younger limestone mountains have arisen out of animals and the primeval rocks out of plants. The plant kingdom gradually passes over into the mineral kingdom. Everything solid on the earth has arisen out of a “plant-earth”. This mineralising process can be studied through the development of coal out of plants.

The mineral kingdom in its present state of separation only came into existence during the Fourth Round. After this, the entire mineral kingdom will be spiritualised by man. He transforms it with the ‘plough of his spirit’. Everything that man does today, the entire world of industry, is the transformation of the mineral kingdom. When someone quarries a rock in order to use the stones for the building of a house, when he builds a cathedral, all this changes the nature of the mineral kingdom by artificial means. In the Fourth Round man can work upon the mineral kingdom in this way. With the plant, on the contrary, he can as yet do nothing of this kind. The whole mineral kingdom will be transformed by man. To a great extent this will be brought about by oscillating electricity no longer requiring wires. Here man will be working right into the molecules and atoms. At the end of the Fourth Round he will have transformed the entire mineral kingdom.

From the Fifth Round onwards man will do the same with the plant kingdom. He will be able consciously to carry out the process which is now carried out by the plant. As the plant takes in carbonic acid and builds up its body from the carbon, so the human being of the Fifth Round will himself create his body out of the materials of his environment. Sex will cease to exist. Man will then himself have to work on his body, will have to produce it for himself. The same process of transforming carbon, which the plant now carries out unconsciously, will then be carried out consciously by man.²⁰ He will then transform matter just as today the plant transforms the air into carbon. That is the true alchemy. Carbon is the Philosopher's Stone. The man of the 18th century who pointed this out was indicating the transformation which is now carried out by the plants and which later will be carried out by man.

When from the higher planes one studies consciousness as it functions in the beehive, one learns how later on man will produce matter out of himself. In the future the human body will also be built up out of carbon; it will then be like a soft diamond. Then one will no longer inhabit the body from within, but will have it before one as an external body. Today the planets are built up in this way by the planetary spirits. From a being requiring a body produced by others, man will transform himself into a being who manifests himself through emanation. At that time he will consist of three members: ‘Man in the evening who goes on three’, as the Sphinx says. The original four organs have undergone metamorphosis. At first the hands were also organs of movement. Then they became organs for the spiritual. In the future only three organs will remain; the heart as Buddhi-organ, the two-petalled lotus-flower between the eyes, and the left hand as the organ of movement. This future state is also related to Blavatsky's indication (of a second spinal column). The pineal gland and the pituitary gland organise a second spinal column which later unites itself with the first. The second spinal column will descend in front from the head.

To arrive at such guiding threads as these, one must bring one's consciousness into a state of being which is at a higher level than we normally have at the present stage of earthly evolution.

All this was taught in the Mystery Schools and in a certain way, put to practical use. One must accustom oneself to developing one's way of thinking, and then one will develop in oneself a feeling that nothing is valueless, but that everything has its own inherent value. There is nothing in all Nature that we can obliterate through thinking without thereby disturbing Nature as a whole.

The ant heap also has a much higher consciousness than present-day man. The consciousness of the ant heap is to be found in the higher regions of the Mental Plane. On the other hand the consciousness of the bees is to be found in the higher regions of the Buddhi plane. How then did the ant-consciousness enter into our Earth? This took place through beings who stand higher than we do who had already gone through the process of creating their body for themselves. Males, females and workers, the three members of the ant heap, comprise the body of a higher spiritual being. The human spirit also comes gradually to the point of dividing itself into three parts. Willing, feeling and thinking become separated in the case of the esoteric pupil. The molecules of the brain divide into three groups. The esoteric pupil must then out of himself connect a definite feeling with a mental picture. When he sees suffering, in order to experience pity, he must consciously add this feeling to it. To the front of the head lies the thinking part, above, the part of feeling, to the back of the head that of willing. The esoteric pupil learns to bring these consciously into connection with one another. Later these three parts become completely separated.²¹ He must then control the three parts in the same way as an ant heap controls the males, females and workers.

Now we can ask why higher beings manifest themselves in an ant heap. But if formic acid had not been introduced, the whole earth would have been different. The foreseeing wisdom of Higher Intelligences was aware of the moment when formic acid had to be brought into the earth.

Thus we can gain a comprehensive understanding of the whole earth, so that we know and recognise what lives and has its being within it. This was the case with Paracelsus, who built up his concepts in such a way that he perceived how things could be used as remedies because he knew in what relationship they stood to man and his organs. For instance, Digitalis purpurea (foxglove) is connected with the heart and can therefore still be rightly used as a heart remedy. Nowadays new remedies are sought by means of experiment, in which one tests their effects on a number of people. In those days remedies were sought through intuition, because their inner connections were observed. Remedies discovered in this way always retain their effect, whereas with the others, in the course of time after-effects usually show themselves, which eluded observation when the experiments were first carried out.

• 19. A comic epic poem by Karl Arnold Kortum, published in 1754.
• 20. See more details in The Study of Man, lecture 12
• 21. See: Knowledge of the Higher Worlds

It is always stressed that in order to progress in occult matters one should be as positive as possible and as little as possible negative; that one should speak less about what is not, than about what is. When this is practised in ordinary life it is a preparation for work in the sphere of the occult. The occultist must not ask: Has the stone life? but: Where is the life of the stone? Where is the consciousness of the mineral kingdom to be found? That is the highest form of non-criticism. Particularly in regard to the highest questions this is the attitude of mind that must be cultivated.

In ordinary life we differentiate three bodily conditions: the solid, the fluid and the gaseous or airy. The solid must be distinguished from the mineral. Air and water are also mineral. Theosophical writings add to these, four other finer conditions of matter. The first element which is finer than the air is the one which causes it to expand, which always increases its spatial content. What expands the air in this way is warmth; it is really a fine etheric substance, the first grade of ether, the Warmth Ether. Now follows the second kind of ether, the Light Ether. Bodies which shine send out a form of matter which is described in Theosophy as Light Ether. The third kind of ether is the bearer of everything which gives form to the finest matter, the formative ether, which is also called the Chemical Ether. It is this ether which brings about the union of oxygen and hydrogen. And the finest of all the ethers is that which constitutes life: Prana, or Life Ether.

Science throws together all four kinds of ether. Nevertheless it will gradually distinguish them in this way. Our description tallies with that of the Rosicrucians, while Indian literature speaks of four different grades of ether.

To begin with, let us take everything that is solid. What is solid has apparently no life. When one transposes oneself into the life of the solid, which becomes possible through living in waking consciousness in the condition described as the dream world, and when one then seeks to discover the solid, for instance by entering into a rocky mountain landscape, then one feels in oneself that one's own life is altered, one feels life rippling through one. One is not there with consciousness, but with one's own life, the etheric body; one is then at a place, in a condition which is called the Maha-para-nirvana plane. On this Maha-para-nirvana plane the life of the solid is to be found. This plane is the other pole of the solid. Through life on the Maha-para-nirvana plane one acquired another means of perception. When one returns one has experienced the activity of beings in the Maha-para-nirvana plane. It is there that the solid stone has its life.

Secondly there follows what is fluid, water. When in the dream condition one transposes oneself into the sea, then one becomes imbued with the life of the fluid, on the Para-nirvana plane. Through this procedure one learns to know something of the different planes.

Thirdly, when one transposes oneself in dream into the air-forming element, one finds oneself on the Nirvana plane. Nirvana means literally, ‘to be extinguished’, as one extinguishes a fire. When one seeks for life in it, one is with one's own life on the Nirvana plane. Man breathes in the air. When he experiences in himself the life of the air, then that is the way to reach the Nirvana plane. This is the reason for the breathing exercises of the Yogis. No one can attain to the Nirvana plane if he does not actually practise breathing exercises. They are only Hatha-Yoga exercises when they are carried out on the wrong level. Otherwise they are Raja-Yoga exercises. One actually inhales life: the Nirvana plane.

Fourthly, below the Nirvana plane is the Buddhi or Shushupti plane. There warmth has its life. When Buddhi is developed in man, all Kama is transformed into selflessness, into love. Those animals which develop no warmth are also without passion. At higher levels man must again achieve this passionless condition, because he has his life on the Shushupti plane.

Fifthly comes the Devachan or Mental plane; hence the inner connection between wisdom and light. When in dream consciousness one experiences the light, one experiences wisdom within it. This was always the case when God revealed himself in the light. In the burning thorn bush, that is to say, in the light, Jehovah appeared to Moses in order to reveal wisdom.

The sixth is the astral plane. On this plane the chemical ether has its life. A somnambulist perceives on the astral plane the qualities of the chemicals, the chemical characteristics, because here the chemical ether actually has its life.

The seventh is the physical plane. There the life ether lives in its own element. With the life ether one perceives life. This ether is also called the atomic ether, because on this plane it has its own life, its own central point. What lives on a particular plane has on this same plane its central point.

As an actual fact everything we have around us contains the seven planes. We must only ask: Where has each element, the solid, the gaseous, etc., its life?

We have now heard that warmth has its own life on the Buddhi or the Shushupti plane. Thus between all things definite relationships exist. Very striking is the relationship between the ear and speech. In evolution the ear was present much earlier than speech. The ear is the receptive organ; speech is the organ which produces sound. These two, ear and speech, essentially belong together. Sound as it manifests is the result of vibrations in the air, and each single sound arises from a particular vibration. When you study what exists outside, outside yourself, as sound, then you are studying the arithmetic of the air.

Undifferentiated space would be soundless. Space which is arithmetically organised produces sound. Here we have an example of how one can look into the Akashic Record. If one can rise to the perception of the inner arithmetic which is preserved from sound in space, then at any time one can hear again a sound which someone has spoken. For instance one can hear what was spoken by Caesar at the crossing of the Rubicon. The inner arithmetic of sound is still present in the Akashic Record. Sound corresponds to something we call Manas. What the ear experiences as sound is the wisdom of the world. In the perception of sound one hears the wisdom of the world. In the act of speaking one brings forth the wisdom of the world. What is arithmetical in our speech remains in the Akashic Record. When he hears or speaks man expresses himself directly in wisdom. At the present time thinking is the form in which man can bring his will to expression in speech. Today it is only in thinking that we can unfold the will. Only later will it be possible for man, rising above the level of thought, to unfold the will in speech.

The next step is connected with warmth. Man's activity is to be sought in what streams out from him as inner warmth. Out of what proceeds from warmth: passions, impulses, instincts, desires, wishes and so on, Karma arises. Just as the parallel organ to the ear is the organ of speech, so the parallel organ to the warmth of the heart is the pituitary gland, the Hypophysis. The heart takes up the warmth from outside, as the ear does sound. Thereby it perceives world warmth. The corresponding organ which we must have, in order to be able to produce warmth consciously, is the pituitary gland in the head, which at the present time is only at the beginning of its development. Just as one perceives with the ear and produces with the larynx, so one takes up the warmth of the world in the heart and lets it stream forth again through the pituitary gland in the brain. Once this capacity has been achieved, the heart will have become the organ it was intended to be. There is a reference to this in words from ‘Light on the Path’:²² ‘Before the soul can stand in the presence of the Masters, its feet must be washed in the blood of the heart.’ Then our heart's blood streams out as today our words stream out into the world. In the future, warmth of soul will flood over mankind.

Somewhat deeper in evolution than the warmth organ stands the organ of sight. In the course of evolution the organs of hearing, warmth and sight, follow in sequence; the organ of sight is only at the stage of receiving, but the ear already perceives, for instance in the sound of a bell, its innermost being. Warmth must flow from the being itself. The eye has only an image, the ear has the perception of innermost reality. The perception of warmth is the receiving of something that rays outwards. There is an organ which will also become the active organ of vision. This is today germinally present in the pineal gland, the Epiphysis, the organ which will give reality to the images which today are produced by the eye. These two organs, the pineal gland and the pituitary gland as active organs, must develop into the organ of vision (eye) and the organ of warmth (heart). Today fantasy is the preliminary stage leading to a later power of creation. Now man has at most imagination. Later he will have magical power. This is the Kriya-shakti power. It develops in proportion to the physical development of the pineal gland.

In the reciprocal relationship between ear and larynx we have a prophetic model (Vorbild). Thinking will later be interpenetrated with warmth, and still later man himself will learn to create. First he learns to create a picture; then to create and send forth radiations; then to create beings. Freemasonry calls these three forces wisdom, semblance (beauty) and power. (See Goethe's Fairy Tale.)²³

Warmth has its life on the Shushupti plane. To make conscious use of this is possible for one who understands and controls the life of warmth, as in a certain sense man today controls the life of the air. In his development man must now approach the forces of the Shushupti plane (Buddhi-Manas). The Fifth Sub-Race has mainly the task of developing Kama-Manas. One finds Manas in everything which is placed in the service of the human spirit. Our age has placed its highest powers at the service of these needs, whereas the animal is satisfied without such achievements.

Now however Buddhi-Manas must also begin its development. Man must learn something beyond speech. Another force must be united with speech, such as we find in the writings of Tolstoi. It is not so much a matter of what he says, but that behind what he says stands an elemental force that has in it something of Buddhi-Manas, which must now enter into our civilisation. Tolstoi's writings work so powerfully because they are consciously opposed to West[ern] European culture and contain something new and elemental. A certain barbarism which is still contained in them will later be brought into balance. Tolstoi is just a small instrument of a higher spiritual power which also stood behind the Gothic initiate Ulfilas. This spiritual power uses Tolstoi as its instrument.

• 22. Light on the Path by Mabel Collins.
• 23. was first published in 1795. See: Rudolf Steiner's ‘Goethe's Standard of the Soul’.

Today we will take as our subject the different ranks of beings to which man belongs. Man, as he is at present is a developing being who was not always as he is now. There are not only stages of development lying before and behind him, but also beings co-existent with him, just as the child today has the old man beside him who is at another stage of development. Today we will deal with seven ranks of beings, and in this connection we must clearly differentiate between receptive and creative beings.

Let us take as an example a colour which we perceive with our eyes, for instance red or green. In this respect we are receptive beings. The colour must however first be produced in order that we may perceive it; we must therefore be confronted with another being who produces the colour, for instance red. Through this we recognise the different stages of beings. If we put together everything which approaches our senses, there must also be a soul to receive it; but conversely something must also be present in order that the sense impressions may be brought to us. There are beings who can manifest. These have a more god-like or deva-character. Beings whose nature is more adapted to receiving have a more element[al] character. God-like beings are of a manifesting nature. Elemental beings are of a receptive nature.

Here, in this domain, we have the creative wisdom which manifests outwardly, and the wisdom which is received by the human soul. Wisdom is in the light and discloses itself in all sense impressions. Behind what is revealed we must assume the revealers, beings of will nature; wisdom is that which is revealed.

Man is both receptive and creative. On the one hand, for instance with regard to all sense impressions, he is receptive, with regard to thinking however he is creative. Nothing gives rise to thoughts unless he first produces perceptions. Thus he is on the one hand a receptive being and on the other hand a creative being. This is an important difference. Let us imagine that man were to be in a position to create everything he perceives, sounds, colours and so on, just as today he creates thoughts. Today he is only creative in one sphere, in thinking, and in order to have perceptions he needs creative beings around him. In bringing forth his own being he was at first creative. In the beginning he himself created his own organism. For this he now needs other beings. Now man must incarnate in a bodily form determined from outside. Here he is closer to the elemental beings than to the sphere of perception and thinking.

Let us imagine for once that man were able to bring forth sounds, colours and other sense perceptions and also his own being. Then we should have the human being as he was before the Lemurian race, who is called the “pure” man. Man becomes impure through the fact that he does not produce his own being, but incorporates something other into his nature. This pure man was called Adam Cadmon. When at the beginning of Genesis the Bible speaks of man, it speaks of this pure human being. This human being had as yet nothing kamic (astral) within him. Desire first appeared after he had incorporated other elements into himself. Thus there arose the second stage of humanity, the kama-rupic man (man with an astral body). The higher animal is to be seen as at a lower stage of this development. Without warm blood no beings can possess an independent Kama-rupa (astral body). All warm-blooded animals are derived from man.

Thus to begin with we have the pure man who up to the Lemurian Age actually led a super-sensible existence and brought forth out of himself everything that lived and was part of him.

Present day cold-blooded animals and the plants have developed in a different way from the warm-blooded animals. Those which exist today are remnants of strange, gigantic beings. Some of these can be verified by science. They are decadent animals which are descended from those which the pure man made use of in order to incarnate in them, so that he might have a body for what is kamic (astral). At first the pure man had found no means of incarnating on the earth. He still hovered above what was manifested. From among these huge, powerful beings (animals) man made use of the most developed in order to incarnate in them. He attached himself to these beings and thereby he was in a position to bring into them his own Kama (astral body). Some of these beings developed further and then became the animals of Atlantis and present day humanity. However it was not possible for all of them to adapt themselves. Those who failed became the lower vertebrate animals; kangaroos for instance are such attempts as proved unsuccessful on the way to becoming man—like pottery vessels which are rejected and left behind.

Now man tried to introduce Kama into the animal forms. Kama is first to be found in the human form, in actual fact in the heart, in the warm blood and in the circulation of the blood. Attempts were made again and again and in this way there was an ascent from stage to stage. We see unsuccessful attempts for instance in the sloths, the kangaroos, the beasts of prey, the monkeys and apes. All these remained behind on the way. The warm-blooded animals are unsuccessful attempts to become human forms endowed with Kama. Everything in them which is of the nature of Kama, man also could have within himself; but he unloaded it into them, for he was unable to use this kind of Kama. There is an important occult axiom: Every quality has two opposite poles. So we find, just as positive and negative electricity complement one another, so we have warmth and cold, day and night, light and darkness and so on. In the same way every Kamic quality also has two opposite aspects. For instance man has cast rage out of himself into the lion, and this, on the other hand, when ennobled by him, can lead him upward to his higher self. Passion should not be annihilated, but purified. The negative pole must be led upwards to a higher stage. This purifying of passion, this leading upwards of its negative aspect was called by the Pythagoreans catharsis. At first man had within him the rage of the lion and the cunning of the fox. Thus the kingdom of the warm-blooded animals is a comprehensive picture of Kama qualities. Today the opinion is commonly held that the ‘Tat twam asi’ (‘That art thou’), is to be understood as something general and undefined, but one must conceive something quite definite underlying it. Thus in the case of the lion man must say to himself: That art thou. We have therefore in the kingdom of the warm-blooded animals spread out before us the kama-rupic human being. Previously there only existed the pure man: Adam Cadmon.

The philosopher of natural science, Oken, who in the first half of the 19th century was a professor in Jena, was acquainted with all these ideas and expressed them in a grotesque way in order to nudge people to attention. Here we find an example which points to a still earlier stage of human development, before man separated off from himself the kingdom of the cold-blooded animals. Oken connected the cuttlefish with the human tongue. In this analogy of the tongue with the cuttlefish one can find an occult significance. Now we also have beings who for the first time are, as it were, being conjured up as by-products. Man has ejected from himself the cunning of the fox and retained its opposite pole. In the fox's cunning however the germ of something else is beginning to develop, for example something similar to the way in which the black shadow of an object has a secondary shadow when light enters it from outside. We incorporated cunning into the fox out of our inner being. Now spirit is directed towards him from the periphery. The beings which in this way work from the periphery into what is kamic are elemental beings. What the fox has received from us, is in him animal; what coming from outside attaches itself to him from the spirit, is elemental being. On the one hand he originated through the spirit of humanity and on the other hand through an Elemental being.

Thus we differentiate: firstly, elemental beings, secondly, the kama-rupic man, thirdly, the pure man, fourthly, the man who in a certain respect has overcome the pure man, who has taken into himself what is outside and around him and is creatively active. He has contacted and taken into himself everything which is around him in earthly existence. This gives him the plans, the directions, the laws which create life. Once man was perfect and he will become so again. But there is a great difference between what he was and what he will become. What is around him in the outer world will later become his spiritual possession. What he has won for himself on the Earth will later become the faculty of being creatively active. This will then have become his innermost being. One who has absorbed all earthly experiences, so that he knows how to make use of every single thing and has thus become a creator, is called a Bodhisattva, which means a man who has taken into himself to a sufficient degree the Bodhi, the Buddhi of the earth. Then he is advanced enough to work creatively out of his innermost impulses. The wise men of the earth are not yet Bodhisattvas.²⁴ Even for such a one there always remain things to which he is still unable to orient himself. Only when one has absorbed into oneself the entire knowledge of the Earth, in order to be able to create, only then is one a Bodhisattva; Buddha, Zarathustra, for example, were Bodhisattvas.

When man ascends still further in evolution, so that he is not only a creator on the Earth, but possesses forces which reach out above the Earth, only then is he free to choose either to use these higher forces or to work further with them on the Earth. In this case he can bring into the Earth something coming from higher worlds. Such an epoch occurred before man began to incarnate, in the last third of the Lemurian Age. The human being had developed his physical, etheric and astral bodies. He had brought these members of his being with him from an earlier Earth evolution. The two next impulses, Kama and Manas, he could not have found on the Earth; they do not lie in its evolutionary sequence. The first new impulse (Kama) was only to be found as a force on Mars. It was added shortly before man incarnated. The second impulse (Manas) came from Mercury in the fifth sub-race of the Atlanteans, with the original Semites. The stimulus of these new principles had to be brought to the Earth from other planets through still higher beings, through the Nirmana-kayas. From Mars they added Kama, from Mercury Manas. The Nirmana-kayas are yet another stage higher than the Bodhisattvas. The latter are able to order evolution which has continuity; but they cannot bring into it what comes from other regions, this can only be done by the Nirmana-kayas. [In] yet another stage higher than the Nirmana-kayas, stand those beings who are called Pitris. Pitris = Fathers. For the Nirmana-kayas can indeed bring something coming from other regions into evolution, but they cannot sacrifice themselves, sacrifice themselves as substance, so that on the following planet they can bring forth a new cycle. This can be done by the Pitris, beings who had evolved on the Moon and had now come over; they became the activating impulse towards Earth evolution. When man has gone through every possible experience, then he is in a position to become a Pitri. The next and even higher stage, the last that it is possible to mention, is that of the Gods themselves.

Thus we have seven ranks of beings: Firstly the Gods, secondly Pitris, thirdly Nirmana-kayas, fourthly Bodhisattvas, fifthly pure human beings, sixthly human beings, seventhly elemental beings. This is the sequence of which Helena Petrovna Blavatsky speaks.

Now we can add the question: What kind of organ is it which has made man kama-rupic? It is the heart with the veins and the blood that pulsates through the body. The heart has a physical part and an etheric part. Aristotle²⁵ speaks about this, for in earlier times it was only the etheric man which was held to be important. The heart has also an astral part. The etheric heart is connected with the twelve-petalled lotus flower. Not all the physical organs have an astral part; for example the gall bladder is only physical and etheric, the astral is lacking.

• 24. See: The Christ Impulse and the Development of the Ego Consciousness, lecture 1, 25.10.1909 and From Buddha to Christ 21.9.1911.
• 25. Here Rudolf Steiner is presumably referring to the minor scientific writings (Parva naturalia) ‘On Youth and Age, Life and Death’.

Helena Petrovna Blavatsky, in the Secret Doctrine, called Jehovah a Moon God.²⁶ There is a deep reason underlying this. In order to understand it we must be clear about the further development of man. In man as he is today, his higher forces are intermingled. His further development depends on the emergence of his higher self from the sheath of the lower forces and organs.

The brain is divided into three actual parts: into thinking, feeling and willing sections. Later these three parts, like the three divisions of an ant-heap, will be directed by man from outside. The parts, however, from which the higher has been withdrawn do not remain as they are today, but they then descend a further stage lower. This is the reason why many people practicing a one-sided spiritual development suffer a moral decline. In the case of western cultural life there is less danger of this, for western science does not yet compel the higher things of the mind to rise up out of the lower body. Through Theosophy, on the other hand, man actually absorbs a wisdom through which the ego is partially torn out of the usual environment of the organs. It can happen that when a person who, through his conventional milieu had observed ordinary moral standards, takes up theosophical teachings, his worser qualities, which up to that time had remained hidden, actually make their appearance. Frequently the lower comes to the surface because one occupies oneself with spiritual things without at the same time strengthening one's morality. This fact brings with it a certain tragedy. Certain men of academic standing, who in the sphere of western knowledge had been quite admirable people, suffered through having come into the Theosophical Society; in their case the lower nature made its appearance without being mastered by the higher.

The same law is also to be found on a larger scale. The beings whom we meet with on the Old Moon had not as yet incorporated their power of thinking in a physical brain. The power of thinking in the case of the Moon-Nirmana-kayas, Bodhisattvas, Pitris and pure human beings did not yet work in a physical brain but in the ether masses surrounding them. On the Old Moon the environment consisted not only of air, but also of ether filled with wisdom. On the Old Moon thoughts were not in the individual beings but they flew hither and thither in the ether. In occultism therefore the Old Moon is also called the Cosmos of Wisdom.²⁷ The Old Moon was surrounded by Warmth Ether and other forms of ether. In these ethers lived intelligence and reason, as they now live in the human brain. Underlying this however there was development. At the beginning of the Moon evolution wisdom still impressed itself into beautiful forms. The beings who only possessed the lower human members, physical body, etheric body and astral body, were directed by these streams of wisdom. In the course of further development the three lower bodies descended more deeply. When the Old Moon evolution came to an end the beings who were wise, but did not possess wisdom in a brain, had progressed so far that they could completely relinquish these lower bodies. These beings who had now become Pitris and who no longer needed to enter into such physical, etheric and astral bodies, were the hosts of the Elohim in different stages. The lowest rank of these Elohim is the Jehovah stage. Jehovah therefore is an actual Moon divinity, who on the Old Moon passed through physical development. Nevertheless on the Moon he was never able to work on the physical surroundings, using a brain as the vehicle of thought. Only his physical, etheric and astral bodies had worked on the physical environment. This however he did through pictures. Thinking hovered above. The name Jehovah does not designate a single being, but a rank in the order of the hierarchies. Many beings can take on the Jehovah rank, or assume it for a purpose. Eliphas Levi repeatedly emphasised that with the designations Jehovah, Archangeloi, Angeloi, we have to do with ordered ranks of beings.

The first human beings to receive teaching on the Earth received it from Jehovah in pictures. That is why Genesis is a sum of great pictures, pictures which Jehovah had experienced on the Old Moon.

While on the Old Moon, on the one hand,²⁸ only the lower being of man was developed in physical, etheric and astral bodies—on the other hand the higher trinity was being cherished and fostered. These principles had reached a certain degree of maturity, after having been implanted; Atma on Old Saturn, Buddhi on Old Sun, Manas on Old Moon. They could then develop further on the Earth. What came over on to the Earth from the Old Moon as physical, etheric and astral bodies, are the grotesque animals in which Atma, Buddhi and Manas gradually incorporated themselves. The Moon Pitris had left aside the lower parts, but to make up for this they had cherished and fostered Atma, Buddhi and Manas in an objective way. Through their fostering care they brought it about that a thinker could develop on the Earth. If one looks at the external creatures on the Old Moon, these are the sheaths which surrounded man, not man himself. The sheaths could be made use of because what had to leave them had departed. [Gap in the text ...] Now the remaining material could be condensed to form the brain. In a germinal condition the matter for the brain was there, but could only condense after the Pitris had left.

What took place in the pre-Lemurian Age is a preparation. The human body is so worked upon that Atma, Buddhi and Manas can sink into it. These principles enveloped themselves with Kama-substance. Let us now imagine a jelly-like being which had freed itself from what had come over from the Old Moon. This provides a physical foundation. In addition to this there are Atma, Buddhi and Manas, and an astral body which these principles organise around themselves. They work on the jelly-like masses from outside until they are able to take possession of them from within. Finally the spiritual penetrates the physical. Now two kinds of beings have amalgamated. The moment the brain is formed they interpenetrate one another. Through this, birth and death entered into Earth-evolution. Previously human beings had themselves built up the physical body; in the future this will be so again. But because two beings are united who are only partially suited to one another we have birth and death, and every period of time between birth and death is a continual attempt to make these two beings fit together better—a swinging to and fro of the pendulum until eventually a rhythmical condition is brought about.

Up to the middle of the Sixth Root-Race (epoch) this will continue, until this rhythmical condition is attained and the one being has become completely adapted to the other. And Karma is nothing else than the measure of balance which the human being has already brought about. In each single incarnation one attains a certain degree of adaptation. After each incarnation man must ascend again to Devachan in order to survey what has still to be done. Only when the balance is achieved is Karma overcome and the human being can take up something new, the true Wisdom, Buddhi, which until that time must be fostered and cherished.

Future evolution must be prepared for. What man already produces from himself, as preparation for the future human being, is the word, speech. What man speaks remains in the Akashic Record. It is the germinal beginning for the future human being. Speech is one half of the former means of reproduction. Through speech man propagates himself spiritually. The breaking of the male voice is connected with this. One half of what is sexual has been carried over into speech. The voice is the future organ of reproduction. In ancient Hebrew the same word was used for sex and speech. Today man thinks and the thought passes outwards through the larynx. The next stage will be that feeling, warmth, passes outwards. Then the word will be the expression of the inner warmth of the body. This can happen when the pituitary gland (hypophysis) develops in the brain. The stage following this appears when the pineal gland (epiphysis) is developed. Then not only the warmth-imbued word will go forth, but the word will remain, will be given form through the will, which then lives within it. Then when one utters the word it becomes an actual being.

Related to this is: ‘I think, I feel, I am’ (will). The word in this sense is ‘the word’ which undergoes a transformation from thinking, into feeling and then into willing. This is a threefold process. First the word is ‘consciousness’ (in thinking) then ‘life’ (the warmth-permeated word), and lastly ‘form’, the word shaped through the will. This latter is the word become objective. So here too, following one another, we have: consciousness, life, form. Everything, which today is form stems from earlier times and has arisen through such a process. The physical body, the form, is the most perfected body; less developed are the etheric body, life, and the astral body, consciousness.

• 26. Blavatsky calls Jehovah a Moon God. Secret Doctrine. Volume 11.
• 27. In notes of a lecture in Berlin in 1903 there appears the following: ‘In the overall picture of world evolution the Earthly Cosmos is called the Cosmos of Divine Love, the previous cosmos the Cosmos of Wisdom and the future one the Cosmos of Divine Fire ... the Cosmos preceeding the Moon Cosmos (is called) the Cosmos of Divine Omnipotcncc; this was preceeded by the Cosmos of Being’.
• 28. ... The notes of the text here are inadequate and unreliable.

The different incarnations of the human individuality are a kind of swinging of the pendulum to and fro until the rhythm is brought to rest and the higher part of man has found in the physical a fitting expression, a suitable instrument. Approximately ever since human beings have reincarnated, the position of sun, moon and earth has existed as it is now. We must understand that man belongs to the great cosmic organism. In the times in which great changes take place in the life of humanity, mighty changes also occur in the cosmos. Earlier than this, before there was reincarnation, sun, moon and earth were not yet separated as now. Kant and Laplace made their observation from the physical plane only, and to this extent their theory is quite correct, but they did not know the connection with spiritual forces. When out of the primal fire-vapour sun, moon and earth came into existence as separate bodies, man also began to incarnate. When human incarnations will have come to an end, the sun also will be re-united with the earth. On the large scale as in the single details, one must bear in mind these relationships of man to the universe.

You will often have heard that man usually incarnates after a period of about two thousand years. One can investigate when people who are alive today had their earlier incarnation. The souls who are now incarnated, one finds as a rule about 300 to 400 years after the birth of Christ. In addition, however, one finds others who are incarnated at various times, some earlier, some later. But there is another way to determine incarnations, a way which leads more certainly to the goal. One can say: Were the human beings who die today to return in a short time they would meet almost the same conditions as now. But man ought to learn as much as possible on the Earth. This can only happen when in the next incarnation he finds something new which is essentially different from the earlier conditions.

Let us for instance imagine ourselves back into the time about 600 to 800 years before Christ; that is about the time of the Iliad and the Odyssey. With the advanced peoples of that time the conditions of life were quite different from what they are now. One would for instance be astonished to see with what curious implements people ate. At that time also people had not yet learnt to write. The great poems were transmitted by word of mouth. When a person of those times is reincarnated today he must as a child learn quite other things. As a child he must learn to write. The stream of culture has meanwhile progressed. One must distinguish between the stream of culture and the development of the individual soul. As a child one must catch up with the civilisation and for this reason one must be born again as a child.

Now we must ask: What causes such utterly different conditions on earth? This is connected with the progression of the spring equinox. About 800 years before Christ the sun in spring entered the constellation of Aries, of the Ram. Every year at the vernal point it shifts a little. Because of this the conditions on the earth are always slightly changing. Eight hundred years before Christ the sun stood in the constellation of Aries. Earlier it stood in the constellation of Taurus, still earlier in Gemini and still earlier in Cancer. Now already for some hundred of years it rises in the constellation of Pisces. After this comes Aquarius. The advance of civilisations is also connected with the progression of the sun from one constellation to the other.

At the time when the sun rose in the constellation of Cancer the ancient Vedic culture of the Indians, the culture of the Rishis reached its highest point. The Rishis, those still half-divine beings, were the teachers of men. The Atlantean civilisation had met its destruction; a new impulse broke in. In occultism this is called a ‘vortex’ (wirbel). This is also why, in the age in which the sun stood in the constellation of Cancer, the sign was made in this way:

Cancer signifies a breaking in of something new, a ‘vortex’ (a double spiral).

The second cultural epoch is named the constellation of the Twins. At that time the dual nature of the world was understood, the opposing forces of the world, Ormuzd and Ahriman, Good and Evil. Thus the Persians also speak of the Twins.

The third cultural epoch is that of the Sumerians in Asia Minor and of the Egyptians. The constellation of the Bull corresponds to this epoch. This is why in Asia the Bull was venerated and in Egypt, Apis. At that time in Babylon and Assyria the Sumerian language was the language of wisdom. Then the Bull fell into decadence and the Ram came into the ascendant. The first indication of this is the Saga of the Golden Fleece.

The fourth culture is that of the Ram, or Lamb; Christ stands in the sign of the Ram, or Lamb; hence he calls himself the Lamb of God.

As fifth culture the external materialistic civilisation follows, in the constellation of the Fishes. This developed principally from the 12th century onwards and reached its climax about the year 1800. This is the culture of the Fifth sub-race, the present time.

In the constellation of the Water-Man in the future, the new Christianity will be proclaimed. ‘Water-Man’ is also the one who will bring it, he who has already been here: John the Baptist. Later he will again be the forerunner of Christ, when the Sixth, the spiritual sub-race will be founded. The Theosophical Movement should be the preparation for that time.

In the New Testament the expression ‘on the mountain’ is used on various occasions. ‘On the mountain’ means: in the mystery, in the innermost, in the intimate. Even the Sermon on the Mount is not to be understood as a sermon for the people, but as an intimate teaching for the disciples. The Transfiguration on the Mountain has also to be understood in this sense. Jesus went up into the mountain with the three disciples, Peter, James and John. There, we are told, the disciples were caught up out of themselves; then Moses and Elias appeared on either side of Jesus. For a moment space and time were extinguished and the disciples found themselves with their consciousness on the mental plane. Those who were no longer physically present, Moses and Elias, appeared. In direct revelation they had before them: ‘I am the Way, the Truth and the Life.’ The way = Elias, Moses = the truth, Christ = the life. This appeared here to the disciples in actual form. Jesus once said to them: ‘Elias has come again;²⁹ John was Elias, he has only not been recognised.’ But he said further: ‘Tell it to no man until I come again.’ Christianity was not to teach reincarnation for two thousand years, not for any arbitrary reason, but on educational grounds. People were to know nothing of it for two thousand years. In the gospel of St. John there is an indication of this in the miracle of the wedding at Cana where water is turned into wine. In the old Mysteries only water was distributed, but in the Christian Mysteries wine. For in the priesthood, through the partaking of wine, knowledge of reincarnation was blotted out. Whoever partakes of wine cannot attain to any true knowledge of Manas, Buddhi and Atma. He can never comprehend reincarnation. By his coming again Christ means his reappearance in the Sixth sub-race when he will be proclaimed by the ‘Water-Man’. Theosophy actually carries out the testament of Christianity and works towards this epoch of time.

Every time the sun progresses from one sign of the Zodiac to another incisive changes take place in civilisation. In between there elapses a period of about two thousand six hundred years.³⁰ If we take the moment of time when the sun entered the sign of the Ram or Lamb, about 800 years before Christ and 1800 years after Christ, then we have two thousand six hundred years. About the year 1800 we entered the sign of the Fishes. This is the time when materialistic culture reached its highest point. It was prepared for in the Middle Ages and has now begun to decline. About the year 4,400 mankind enters the sign of spiritual culture, that of the Water-Man. Preparation has also to be made for this.

Thus conditions change also with the constellation. With the progression from one sign to another new conditions also arise, so that rebirth has meaning. The human being is reborn approximately every two thousand six hundred years, but the experiences he makes as man and as woman are so radically different that two such incarnations, as man and as woman, are reckoned as one. About one thousand three hundred years elapse between two incarnations as man or as woman, and about two thousand six hundred years between such double incarnations if one reckons both as one. The human being is only man or woman in regard to the physical body. When the physical body is masculine the etheric body is feminine; and vice versa, when the physical body is feminine the etheric body is masculine. Only the astral body is at the same time masculine and feminine. The human being bears within him the opposite sex as etheric body. Thus in the etheric the man is feminine and in the etheric the woman masculine. The physical woman has therefore many concealed masculine qualities; the physical incarnation is present only exoterically. The human being therefore goes through a constellation every time as man and as woman. This is why the Master said to Sinnett that the human being is incarnated about twice in a sub-race. Occultly both incarnations are reckoned together as one. There must come a time in which the woman actually approaches the culture dominated by the man. The present woman's movement is to be recognized as the preparation for another later and quite different woman's movement. In the future, sex differentiation will be totally overcome.

There was a special reason why, for about two thousand years, the teaching of reincarnation was completely suppressed. The human being was to learn to know and value the importance of the one life. Every slave in Ancient Egypt was still convinced of the fact that he would return, that one day he would be master instead of slave, but that he had to pay his karmic debts. The single life was therefore not so important to him. But the lesson people now had to learn was to gain firm ground under their feet; thus during one life, reincarnation was to remain unknown. Christ therefore expressly forbade any teaching about reincarnation. But from 800 years before Christ until about 1800 years after Christ, the time had elapsed during which nearly everyone had gone through the one life without experiencing anything of reincarnation. The great Masters³¹ have the task not always to impart the whole truth at any one time, but only that part needed by man. This withholding of the consciousness of reincarnation came to poetic expression in this epoch in Dante's Divine Comedy. In monastic esotericism on the other hand, reincarnation was definitely taught when the occasion arose. The Trappists³² had to remain silent throughout one incarnation, so that in the next they might become eloquent speakers. They were intentionally trained in this way to become eloquent speakers, for of these the Church can make good use. When St. Augustine put forward the doctrine of predestination he was entirely consistent.³³ Because in the age of materialism reincarnation was not to be taught, the Augustinian doctrine of predestination had to make its appearance. Only in this way could the differences in people's circumstances be explained.

Connected with this is the deeply materialistic character of traditional Christianity, which lies in the fact that the Beyond is made dependent on one physical existence. This materialistic teaching of Christianity has, so to say, borne its fruit. Today there is no longer any consciousness of the Beyond. Social democracy is the ultimate consequence of traditional Christianity. But now a new impulse must come into the world. When one epoch comes to an end something new breaks in. Christianity worked towards the gradual dawning of the materialistic age. In order to bring about the materialistic civilisation, human beings for a period of one thousand three hundred years had to have such a teaching as was brought by Christianity; namely, that man should make the whole of eternity dependent upon one earthly life. Urban bourgeoisie then became the actual founder of the age of materialism. Already at the time of Christ the spiritual had to be betrayed by the purely material. Judas Iscariot had to betray Christ. One can however say: had there been no Judas there would also have been no Christianity. Judas is the first to attach prime importance to money, that is to say, to materialism. In Judas was incarnated the entire materialistic age. This materialistic age has obscured and darkened the spiritual. Through his death Christ becomes the Redeemer of materialism.

• 29. Matthew, Chapter 17. 12 – 13
• 30. Later Rudolf Steiner indicated these epochs more precisely. According to this the point at which the sun rises on the vernal equinox moves backwards through the 12 constellations of the Zodiac in 12 x 2160 = 25,920 years—the Platonic World Year—generally speaking, re-embodiments are connected with these epochs of 2160 years (though there are exceptions). See: Theosophy of the Rosicrucian, Rhythms in the Cosmos and in the Human Being (Typescript) 20.25.28.7.1923
• 31. According to Rudolf Steiner these are beings of great significance for the evolution of mankind. ‘These lofty beings have already left behind them the path that the rest of mankind has yet to tread. They work now as the great Teachers of Wisdom and of the Harmony of Feeling.’ (Letter to a member 2.1.1905.) See also lecture 13.10.1904.
• 32. Order founded in 1140 in the Cistercian monastery of La Trappe in France. The reform in 1665 imposed strict ascetic practices and silence.
• 33. The teaching of God's eternal decree which results in only a part of humanity being chosen for salvation while the other part is doomed to perdition. Compare lecture 7.10.1917 ‘The Crumbling of the Earth and the Souls and Bodies of Men’ Anthroposophical Quarterly Volume 19 No. 1.