The Rudolf Steiner Archive

In this course of lectures I hope to be able to give you a survey of some important truths of Spiritual Science from one particular aspect. It is perhaps only towards the end of the course that you will be able to see how the threads all hang together. In the two lectures just given I dwelt a good deal upon the Mystery of Eleusis and upon Greek mythology, and I shall still often have occasion to refer to the performances we have seen. But I also have another purpose, which you will recognise at the end of the course. I want this evening to bring home to you from another direction how Spiritual Science in our day is aspiring towards that mighty archetypal wisdom of which we have caught a glimpse, how it throws light upon those great figures and images and upon the tidings of the Mysteries which have come down to us from ancient Greece. If we are to grasp the whole mission of Spiritual Science today we shall have to recognise that many concepts and ideas which obtain today have to be changed. Contemporary humanity is often very short-sighted, it scarcely gives a thought to anything beyond the immediate future. To evoke a feeling that we must change our very manner of thinking if we are to enter deeply into the mission of Spiritual Science—that is why I draw attention to the completely different view of the world and of life, and of the relation of man to the spiritual world, held by the Greeks. For in all this the Greek attitude of heart and soul was very different from that of modern man.

Let me begin today by mentioning just one thing. There is a concept, an idea, very familiar to you all, an idea which not only finds common expression in the vocabulary of all languages, but which has also tended to take on a certain scientific connotation. It is the word NATURE. When the word ‘nature’ is used in any context it at once arouses in modern man a whole number of ideas. We think of nature as the opposite of soul or spirit. Now what the man of today means by ‘nature’ simply did not exist for Greek thought. You have to eliminate altogether what you mean today by the term ‘nature’ if you wish to enter into the thought of ancient Greece. The contrast between nature and spirit which we today experience was unknown to the Greeks. When the Greek directed his eye to the processes which took place in wood and meadow, in sun and moon, in the world of the stars, he did not yet experience a natural existence devoid of spirit, but everything which happened in the world was as much the deed of spiritual Beings as for us a movement of our hand is an expression of our own soul-activity. When we move our hand from left to right, we know that a mental activity lies behind this movement, and we do not talk of an opposition between the mere movement of the hand and our will, but we know that the movement of the hand and our will, as an impulse of movement, constitute a unity. We still feel the unity when we make a gesture which our mind directs. But when we direct our gaze upon the course of sun and moon, when we become aware of the currents of air in the wind, then we no longer see in these things, as the Greeks did, the outer gestures, the moving hand so to say, of divine-spiritual Beings, but we see something outside us which we study according to abstract laws, mathematical-mechanical laws. Such a nature—a nature which is calculated according to purely external mathematical-mechanical laws, a nature which is not simply the physiognomy of divine-spiritual activity—was unknown to the Greeks. We shall hear how the concept ‘nature’ as understood by modern man gradually came to birth.

Thus in those ancient times Spirit and Nature were in full harmony with one another. Consequently what we today call a wonder, a miracle, did not bear its present interpretation. Putting aside all finer shades of difference, today we should call it a miracle if we were to perceive an event in the outer world which could not be explained by natural laws already known or of the same kind as those already known, but which presupposed a direct intervention of the spirit. If a man were to perceive directly a spiritual event which he could not understand and could not explain according to the strict laws of mathematics and mechanics, he would say it was miraculous. The ancient Greek could not use the term ‘miraculous’ in this sense, for to him it was obvious that everything which takes place in Nature is effected by Spirit; he did not discriminate between the daily happenings in the ordering of Nature and rarer events. The one kind occurred only rarely, the other kind was habitual, but for him spiritual creation, divine-spiritual activity, entered into every natural event. You see how these concepts have changed. For the intervention of the spirit in events on the physical plane to be regarded as miraculous is essentially a feature of our own time. It is peculiar to our modern way of looking at things to draw a sharp line between what we believe to be governed by natural law and what we have to recognise as a direct intervention of spiritual worlds.

I have spoken to you of the harmonising of two streams of culture which I may call the Demeter-Persephone stream and the Agamemnon-Iphigenia stream. It is the mission of Spiritual Science to unite these two streams. We cannot emphasise too strongly how necessary it is for humanity to learn to feel again that the spiritual is active in everyday events as well as in rarer occurrences. But this requires a clear recognition that there are two currents in human experience. Men must be quite clear that there are things which form part of a system of nature, things which follow the laws accepted today by the physicist, the chemist, the physiologist, the biologist, while on the other hand there are also other occurrences which can be accepted as facts, just as the facts which follow the physicalmathematical-chemical laws, but which cannot be explained unless one recognises the reality of a spiritual movement and life behind the physical plane.

The whole conflict caused in the human soul by this opposition between Nature and Spirit, and at the same time the longing to resolve it, is discharged in my Rosicrucian Drama The Portal of Initiation in the soul of Strader. There we see how such an event as Theodora's vision, an event outside the ordinary processes of nature, affects someone who is accustomed only to accept as valid phenomena which can be explained by the laws of physics and chemistry ... Strader's character and his inner experiences illustrate how such an event acts upon the heart as an ordeal of the soul. This scene epitomises the sense of conflict which finds expression in countless modern souls. People like Strader are very numerous today. To such people it is a necessity to inquire into the characteristics of the regular, normal course of natural events, events which can be explained by physical, chemical or biological laws; on the other hand it is also necessary that such souls should be brought to recognise other events, events which also take place on the physical plane, but which are classed as miracles by the purely materialistic mind, and hence brushed aside as impossibilities and not recognised for what they are.

Thus we can say that today there is a longing to reconcile the opposition between nature and spirit, an opposition which did not yet exist in ancient Greece. And the fact that attempts are made, that societies are established, to examine the activity and nature of laws in the physical world other than purely chemical, physiological, biological laws, is proof that the longing to resolve this opposition is very widely felt. It is part of the mission of our own Spiritual Science to resolve this opposition between spirit and nature. We must set to work out of new sources of spiritual-scientific insight; we must fit ourselves to see again in what is all around us more than meets the eye of the physicist or the chemist or the anatomist or the physiologist. To do this we must start with man himself, who so emphatically demands not only that the chemical and physical laws active in his physical body should be studied, but also that the connection between physical, psychic and spiritual, which for anyone who will look attentively can become visible in an unobtrusive way even to physical eyes, should be investigated.

The man of today no longer experiences what I have so far only been able to put before you as the working of the Demeter or the Persephone forces in the human organism. He no longer experiences the important fact that what is diffused over the whole universe without is also in us. The Greek did experience this. Even if he could not express it in modern terms, he experienced a truth, for example, of which modern theology will only slowly become convinced again—a truth which I will try to bring home to you in the following way. Today you look upwards to the rainbow. So long as it cannot be explained it is as much a wonder of Nature, a wonder of the world, a miracle, as anything else. Amid all that is familiar in everyday life there stands before our eyes the marvellous bow with its seven colours ... we will ignore all the explanations of the physicist, for the physics of the future will have quite different things to say about the rainbow too. We say to ourselves: ‘Our gaze falls upon the rainbow which emerges as if out of the bosom of the surrounding universe; in looking at it we look into the macrocosm, into the great world; the macrocosm gives birth to the rainbow.’ Now let us turn our gaze inwards; within ourselves we can observe that out of a vague, unthinking brooding, there emerge specific thoughts relating to something or other—in other words, thought flashes up within our souls. It is an everyday experience, we have only to see it in the right light. Let us take these two things, the macrocosm which gives birth to the rainbow out of the bosom of the universe, and the other thing, that in ourselves thought is born out of the rest of our soul-life. Those are the two facts of which the wise men of ancient Greece already knew something and which men will come to know again through Spiritual Science. The same forces which cause thoughts to light up in our microcosm call forth the outward rainbow from the bosom of the universe. Just as the Demeter forces from without enter into man and become active within, so outside us in the cosmos those forces are active which form the rainbow out of the ingredients of Nature; there they work spread out in space; within, in the microcosmic world of man, they cause thought to flash up out of the indefinite. Of course ordinary physics has not yet come anywhere near such truths, nevertheless, that is the truth.

Everything that is outside in space is also within us. Today man does not yet recognise the complete harmony which exists between the mysterious forces at work in himself, and the forces active outside in the macrocosm; indeed he probably regards that as a fantastic daydream. The ancient Greek could not say what I say today about these things, because he could not penetrate the matter with intellect, but it lived in his subconscious, he saw it, or felt it clairvoyantly. If today we wish to express in up-to-date phraseology what the Greek felt, we must say that he felt working within him the forces which caused thought to flash up, and felt that they were the same forces which organised the rainbow without. That is what he experienced. And he said to himself: ‘If there are psychic forces within me which cause thought to flash up, what is it that is without? What is the spiritual force in the widths of space, above and below, right and left, before and behind? What is it outspread there in space which causes the rainbow to flash up, causes the sunrise and the sunset, causes the glimmer and the glory of the clouds, just as within me the forces of the soul bring forth thought?’ For the ancient Greek it was a spiritual Being who gave birth out of the universal ether to all these phenomena—to the roseate tints of sunrise and sunset, to the rainbow, to the glimmer and the glory of the clouds, to thunder and lightning. And out of this feeling, which, as I said before, had not become intellectual knowledge, but was elemental feeling, there arose the intuitive perception, ‘That is Zeus!’ One does not get any idea, still less any sense of what the Greek soul experienced as Zeus, if one does not approach this experience and this feeling by way of the spiritual-scientific outlook. Zeus was a Being with a clearly defined form, but one could not get an idea of him without the feeling that the forces which cause thought to light up in us are also at work in what flashes up externally, such as the rainbow and so on. But today in anthroposophical circles, when we look into the human being and try to learn something of the forces which call forth in us thoughts, ideas—the forces which call forth all that flashes up in our consciousness—we say that all this constitutes what we call the astral body. In this way, having the microcosmic substance, the astral body, we can give an answer in terms of Spiritual Science to the question we have just put in a more pictorial way, and we can say that as a microcosm we have in us the astral body ... we can then ask ourselves what corresponds without in the widths of space to the astral body—what fills all space right and left, behind and before, above and below? Just as the astral body extends throughout our microcosm, so is the universal ether, so are the wide expanses of space, permeated with the macrocosmic counterpart of our astral body, and we can also say that what the ancient Greek pictured to himself as Zeus is the macrocosmic counterpart of our astral body. In us we have the astral body, it causes the phenomena of consciousness to light up; without extends the astrality from which, as from the cosmic womb, is born the rainbow, the sunrise, the sunset, thunder and lightning, clouds and snow. The man of today can find no word to cover what the Greek thought of as Zeus, and which is the cosmic counterpart of our astral body.

To continue: Besides what lights up in us momentarily or for a short time as thought, as idea, as feeling, we have our enduring life of soul, with its emotions and passions, with its fluctuating life of feeling, something which is abiding and subject to habit and memory. It is by their permanent soul-life that we recognise individuals. Here we see a man of wild passions, impetuously laying hold of everything in his path; here another who has no interest in the world. That is something quite different from the momentary thought, that is what constitutes the permanent configuration of our inner life, the basis of our happiness, of our destiny. The man of fiery temperament, of strong passions, sympathies and antipathies, may in certain circumstances commit some action which causes him happiness or unhappiness. The forces in us which represent the more enduring qualities, the qualities which turn into memory and habit, must be distinguished from the forces of the astral body—the former are rooted in our ether bodies. You know that from other lectures.

Now if we were to put the matter as a Greek would do, we should ask once more whether there is anything outside in the cosmos which has the same forces as we bear in our habits our passions, our enduring emotive attitudes. And once more the Greek felt the answer, was conscious of the answer without undergoing any intellectual process. He felt that in the ebb and flow of the ocean, in the storms and hurricanes which rage over the earth, the same forces are active as are active in us when lasting emotions, when passion and habit pulsate through our memory. When we are speaking microcosmically they are the forces in us which we cover by the term ‘ether body’, and which bring about our lasting emotions. Macrocosmically speaking they are forces more closely bound up with the earth than the forces of Zeus in the widths of space, they are the forces which determine wind and weather, storm and calm, untroubled and raging seas. In all these phenomena, in storm and tempest, in tumultuous or untroubled seas, in hurricane or doldrums, the modern man sees merely ‘nature’, and present-day meteorology is a purely physical science. For the Greeks there was as yet no such thing as a purely physical science comparable to what we have today in meteorology. To talk of meteorology in such terms he would have thought as senseless as it would be for us to investigate the physical forces which move our muscles when we laugh, if we did not know that in these movements of our muscles psychic forces are involved. To the Greeks all these things were gestures without and around us, gestures of the same spiritual activity that is revealed in us, in the microcosm, as lasting emotion, passion, memory. The ancient Greek was still conscious of a figure who could be reached by clairvoyance, he was still conscious of the ruler, the centre of all these forces in the macrocosm, and spoke of him as Poseidon.

Today we will go on to speak of the physical body, the densest part of the human being. Microcosmically speaking we have to look upon the physical body as composed of all those characteristics of the human being which have not been mentioned as belonging to the other two bodies. Everything in the nature of transitory thought and idea, thought which arises in us and then disappears, belongs to the astral body; every habitual, lasting attitude of mind, everything which is not merely thought in the sense that it leads its own isolated thought-existence in the soul, belongs to the ether body. And for everything which is not merely a sentiment, an attitude of mind, but which passes over into the sphere of will, for everything which results in an impulse to do something, man needs in this life between birth and death the physical body. The physical body is what serves to raise the mere thought or the mere sentiment to an impulse of will, it is the prime mover behind the deed in the physical world. The will-impulses, the soul-forces which lie behind the will, find their expression in the whole outward aspect of the physical body. The physical body is the expression of will-impulses as the astral body is the expression of mere thoughts, and the ether body of enduring sentiments and habits. In order that will can act through man here in the physical world he must have the physical body. In the higher worlds, activity of will is something quite different from what it is in the physical world. Thus, as microcosms, we have in us above all those forces of soul which bring about our will-impulses, impulses which are needed to make good the claim that the ego is the central governing power of the human soul. For without his will man would never attain to an ego-consciousness. Now when the Greek asked himself what it was, outspread in the macrocosm, that corresponded to the forces in us which call forth the will-impulse—the whole world of will—what did he answer? He gave it the name of Pluto. Pluto, as the central ruling power outspread in macrocosmic space, but closely associated with the solid mass of the planet, was for the Greeks the macrocosmic counterpart of the impulses of will which forced the life of Persephone into the depths of the soul.

Anyone who has clairvoyant consciousness, who can see into the real spiritual world, has a self-knowledge which can properly distinguish this threefold nature of his being into astral, etheric and physical bodies. The ancient Greek was really not in a position to examine the microcosm with the precision we apply to it today. Actually it was not until the beginning of our fifth post-Atlantean culture-epoch that man's attention was turned to the microcosm. The ancient Greek was far more conscious of the Pluto, Poseidon and Zeus forces outside him and took it for granted that those forces worked into him.

He lived far more in the macrocosm than in the microcosm. Therein lies the difference between ancient and modern times, that the Greek felt mainly the macrocosm and consequently peopled the world with the gods who were for him its central ruling powers; whereas the modern man thinks more about the microcosm, about man himself, the centre of our own world, and thus seeks more within his own being for the distinguishing features of this threefold world.

We begin to see how it was that, just at the beginning of our fifth post-Atlantean culture-epoch, there arose in all sorts of ways in western esotericism an awareness of the inner activity of the soul-forces, so that physical, etheric and astral bodies were distinguished. Now that occult investigation in this direction is being pursued with greater intensity, many things to which particular individuals in modern times have borne testimony can be confirmed today. For instance, it has been possible recently to confirm experiences which occurred in the sixteenth and seventeenth centuries as to the ‘clear-tasting’ of one's own being. Just as one can speak of clairvoyance, or clairaudience, so one may speak of clairsipience. This clairsipience can apply to the threefold human being, and I can describe to you the difference between external sensations of taste and the various sensations of taste which a man can have in connection with his own threefold being.

Try to imagine vividly the taste you have when you eat a very tart fruit such as the sloe, which contracts the palate; imagine this wry sensation enhanced so that you are completely permeated by the sensation of bitterness, of astringency, of downright pain; try to imagine yourself from top to bottom, right down to the finger-tips and in every limb, permeated by this astringent taste, then you have the self-knowledge which the occultist calls the self-knowledge of the physical body through the occult sense of taste, the spiritual sense of taste. When self-knowledge works in such a way that man feels himself completely permeated by this astringent taste, the occultist knows that he is experiencing knowledge of his own physical body through the occult sense of taste, for he knows that the astral body and the etheric body are bound to taste quite different, if I may so express it. As astral and etheric man, one has a different taste from what one has as physical man. These things are not said out of the blue, but out of concrete knowledge; they are known to occultists in the same way as the laws of the outside world are familiar to physicists and chemists.

Now take—not exactly the taste you get from sugar or from a sweet—but the delicate etheric sensation of taste, which most men do not experience, but which nevertheless can be experienced in physical life when, for example, you enter into an atmosphere which you enjoy very much—let us say into an avenue of trees or into a wood, where you feel, ‘Ah, how delicious it is here, I should like to be one with the scent of the trees!’ Imagine this kind of experience, which can really grow into a kind of taste, a taste which you can have when you can forget yourself in your own inwardness, when you can feel yourself so united with your surroundings that you would like to taste yourself into those surroundings ... imagine the experience transferred into the spiritual, then you have the clairsipience which the occultist knows when he seeks the self-knowledge which is possible in respect of the human ether body. It comes if one says, ‘I am now eliminating my physical body, I am shutting off everything connected with the will-impulses, I am suppressing the flashing-up of thought, and surrendering myself entirely to my permanent habits, to my sympathies and antipathies.’ When the occultist acquires the taste of this, when as a practising occultist he feels himself in this etheric body of his, then there comes to him a spiritualised form of taste rather like what I have just described as regards the physical world. Thus there is a clear distinction between self-knowledge in respect of the physical and of the etheric bodies.

The astral body can also be recognised by the occultist who has developed these higher faculties. But in this case one can no longer properly speak of a sense of taste. In the case of the astral body the sense of taste is lacking, just as it is in the case of certain physical substances. Knowledge of one's own astral body has to be described in quite different terms. But it is also possible for the practising occultist to eliminate his physical body, to eliminate his ether body, and to relate his self-knowledge solely to his astral body—that is to say, to pay attention only to what his astral body is. The normal man does not do that. The normal man experiences the interworking of physical, etheric and astral. He never has the astral body alone, he cannot experience it because he is incapable of shutting out the physical and etheric bodies. When this does happen to the practising occultist, he certainly gets at first a very unpleasant sensation ... it can only be compared with the sensation which overcomes us in the physical world when there is not enough air, when we have a feeling of breathlessness. When the etheric and physical bodies are suppressed, and self-knowledge is concentrated upon the astral body, there comes a feeling of oppression rather like breathlessness. Hence knowledge of a man's own astral body is first and formost accompanied by fear and anxiety, more so than in the other cases, because it consists basically in being filled through and through with a sense of oppression. It is impossible to perceive the astral body in isolation without becoming filled with dread. That in ordinary life we are not aware of this fear, which is there all the time, arises from the fact that the normal man, when aware of himself, feels a mixture, a harmonious or inharmonious working together of physical, etheric and astral, and not the isolated, separate members of the human being.

Now that you have heard what are the main experiences of the soul in self-knowledge as regards the physical body, which represents the Pluto forces in us, as regards the ether body, which represents the Poseidon forces, and as regards the astral body, which represents the Zeus forces, you may want to know how these forces work together; what is the relationship between the three kinds of force? Well, how do we express relationship between things and events in the physical world? It is very simple. If anyone were to give you a dish containing peas and beans and perhaps lentils all jumbled up together, that would be a mixture. If the quantities of each were not equal, you would have to separate peas, beans and lentils from one another to get the ratio between their quantities. You could say, for example, that their quantities were in the ratio of 1:3:5; in short, when you are dealing with a mixture of things, you have to find out the proportions of the component parts of the mixture. In the same way we can ask what is the ratio of the strength of the forces of the physical body to those of the etheric body, to those of the astral body? How can we express the relative magnitudes of physical, etheric and astral bodies? Is there a numerical formula, or any other formula, which can express their relative strengths? The question of this relationship will enable us to acquire a profound insight, first into the wonders of the world, and then into the ordeals of the soul and into the revelations of the spirit. We will begin to speak about it today; we shall be led further and further into the subject.

The proportions can be expressed. There is something which shows quite exactly the quantities and the strengths of our inner forces in physical, etheric and astral bodies respectively, and the corresponding relationships between them. Let me make a diagram of it for you. For these relationships can only be expressed by means of a geometrical figure. If we ponder deeply this figure we find that it contains—like an occult sign on which we can meditate—all the proportions of size and strength of the forces of physical, etheric and astral bodies respectively. You see that what I am drawing is a pentagram.

If we look at this pentagram, to begin with, taken at its face value, it is a symbol for the etheric body. But I have already said that the ether body also contains the central forces of both astral and physical bodies; it is from the ether body that all the forces, the ageing and the youth-giving forces emanate. Because the ether body is the centre for all these forces it is possible to show, in this diagram, in this sign and seal of the ether body, what in the human body is the ratio between the strength of the forces of the physical body, the strength of the forces of the etheric body, and the strength of the forces of the astral body respectively.

One arrives at the precise magnitude of these relationships in this way; within the pentagram there is an upside-down pentagon. I will fill it in completely with chalk. That gives us to start with one of the component parts of the pentagram. You get another part of the pentagram if you look at the triangles based on the sides of the pentagon. These I am shading with horizontal lines. Thus the pentagram has been reduced to a central pentagon with its point downwards (blocked out in chalk) and five triangles which I have shaded by means of horizontal lines. If you compare the size of the pentagon with the size of the sum of the five triangles, you can say, ‘as the size of this pentagon is to the size of the sum of the five triangles, so are the forces of the physical body in man to the forces of his etheric body.’ Note well that just as one can say in the case of a mixture of peas, beans and lentils that the quantity of lentils is to the quantity of beans let us say—as three to five, so we can say, ‘the ratio of the strength of the forces in the physical body is to the strength of the forces in the etheric body as the area of the pentagon in the pentagram is to the sum of the areas of the triangles which I have shaded horizontally.’ Now I will draw a pentagon with the point upwards, by circumscribing the pentagram. In this case you must not take only the triangles which complete the figure, but the whole pentagon, including the area of the pentagram—that is to say, including all that I have shaded vertically. Now consider this vertically shaded pentagon around the pentagram.

As is the area of this small downward-pointing pentagon to the area of this vertically shaded upward-pointing pentagon, so is the strength of the forces of the physical body in man to the strength of the forces of his astral body. In short, in this figure you find expressed the reciprocal relationships of the forces of physical, etheric and astral forces in man. It does not all come into human consciousness. The upward-pointing pentagon comprises all the astral forces in man, including those of which he is not yet aware, and which will be perfected as the ego transforms the astral body more and more into Spirit-Self or Manas.

Now you may wonder how these three sheaths are related to the ego. You see, normally developed man today knows very little of the real ego, which I have called the baby, and which is the least developed of the human members. But all the forces of the ego are already in man. If you want to consider the total forces of the ego in relation to the forces of physical, etheric and astral bodies, you need only describe a circle around the whole figure. I don't want to make the diagram too confusing, but if I were to shade the whole area of the circle, the ratio of the size of its area to the size of the area of the upward-pointed pentagon, to the sum of the areas of the horizontally-shaded triangles, to the small downward-pointed pentagon which I have filled in with chalk ... would give the ratio of the forces of the entire ego (represented by the area of the circle) to the forces of the astral body (represented by the area of the large pentagon), to the forces of the ether body (represented by the sum of the horizontally shaded triangles around the small pentagon), to the forces of the physical body (represented by the area of the pentagon filled in with chalk). If you give yourself in meditation to this occult sign and acquire a certain feeling for the proportional relationships of these four different areas, you get an impression of the mutual ratios of physical, etheric, astral and ego. Thus, you must think with the same attentiveness of the large circle and try to grasp it in meditation. Next you must place before you the upward- pointing pentagon, and because it is somewhat smaller than the circle—to the extent of these segments of the circle here—it makes a weaker impression upon you than the circle. And to the extent to which the impression of the pentagon is weaker than the impression of the circle, so are the forces of the astral body weaker than the forces of the ego. And if as a third exercise you place before you the five horizontally shaded triangles (without the middle pentagon) you have a still weaker impression if you are thinking with the same degree of attentiveness. And to the extent to which this impression is weaker than the impression made by the two previous figures, so are the forces of the etheric body weaker than the forces of the astral body or the forces of the ego. And if you place before you the small pentagon, assuming the same degree of attentiveness, you get the weakest impression. If you can acquire a feeling of the relative strengths of these four impressions and can retain them, as we hold together in our thought the notes of a melody—if you can think these four impressions together in proportion to their strengths, then you have the measure of harmony which exists between the forces of ego, astral, ether and physical bodies respectively.

What I have shown you is an occult sign; one can meditate on such signs; I have described more or less how it is done. By thinking of the relative sizes of these areas with an equal attentiveness, one gains an impression of their difference in strength. Then one receives a corresponding impression of the relative strengths of the forces of the four members of the human being. These things are symbols of the true occult script, emanating from the nature of things. To meditate on this script means to read the signs of the great world-wonders, which guide us into the great world-secrets. Thereby we gradually acquire a complete understanding of what is at work in the cosmos as wonders of the world, an understanding of the fact that the spirit pours itself into matter in accordance with definite ratios. I have at the same time evoked in you something of what was really the most elementary exercise of the old Pythagorean schools. A man begins by meditating on the occult signs, makes them real to himself, and then finds that he has seen the truth of the world with its wonders; then he begins to perceive with his spiritual hearing the harmonies and the melodies of the forces of the world. Tomorrow we will go further into this. My main object today has been to place before your souls this occult sign, which will lead us a step further into the nature of man.

Yesterday's lecture will have enabled you to see what I meant when I said at the outset of this course that the Greeks thought of the whole of Nature as permeated by Spirit; they had no such conception of nature as we have today. You will have realised this from the way I tried to show the position of the three great gods, Zeus, Poseidon and Pluto in Greek spiritual life. We see that we have to think of the microcosmic forces found in man's astral body as transplanted into cosmic space. If we think of the sovereign ruler of these powers, their controlling centre, as superpersonal, superhuman, we have what Greek feeling associated with the name Zeus. Similarly, if we think of the forces of our ether bodies transplanted into cosmic space, we have what the Greeks associated with Poseidon; if we think of the forces of our physical bodies as transplanted into space, we have what the Greeks associated with Pluto.

Now it will certainly occur to you to ask: ‘What about the fourth member of our human being?’ For in our time we have of course to regard the whole man as consisting of physical, etheric, astral, and also of the ego or the ego-bearer. Now it is obvious that because this ego is in such a peculiar position in relation to the other members of the human being, the forces of the universe corresponding to the ego must also be in a peculiar position. One can say of the forces of the physical body that transplanted into the world of space they are governed by the central power of Pluto; similarly the forces of the ether body come into the sphere of Poseidon, and the forces of the astral body into the sphere of Zeus. But when we consider the ego itself, we find that it is closely bound up with all that is happening around us. Indeed with our egos we are right inside the world. Upon what goes on in the world around us our whole destiny, our happiness or unhappiness, depends. Very little reflection upon the matter leads us to feel that the forces of our ego must be very different from the forces of Pluto around us in space. Just as the destiny of the ego is closely connected with the environment, so too we must think of the forces of this ego as also connected with the divine-spiritual forces outside in space which are their counterpart, just as the other divine-spiritual forces correspond to soul-forces within us. Think how closely the experiences of our ego are bound up with our environment! How different our ego feels if we raise our eyes and allow it to plunge into the star-strewn heavens, or to gaze, at dawn or dusk, upon the rising or the setting sun! How little can we detach our egos from all this! How intimately we are bound up with the macrocosm out there! With our egos we are as if emptied out into our environment. What radiates into us from without, the golden rays of the sun, the majestic world of the stars, at one moment is something objective outside in the macrocosm, at another, an idea within the human soul, within the microcosm; in actual life we can scarcely distinguish between the two, they merge into one another. From the way the Greek had of experiencing the world and its wonders directly, we may expect him to think of the divinity who represented to him the ego-forces holding sway outside in space as far more closely related, far more closely bound up with the human being than the other gods—whom he really thought of as quite remote from human nature. Hence we find, as the representative of the ego-forces in the world outside, a divine figure with a certain affinity with human nature, so to say, one whose destiny, whose whole life, seems in a way quite human. That god is Dionysos. Just as we have to look upon Pluto as representing the forces of the physical body, Poseidon as representing the forces of the ether body, and Zeus as representing the forces of the astral body, transplanted into the universe, so we have to regard Dionysos as the macrocosmic representative of the soul-forces which live in our ego. The way in which the Greeks looked upon Dionysos, that figure which stands before our ego at last in such a remarkable way in the Mystery of Eleusis, will only become fully clear to us if first we learn a little about the way spiritual powers and spiritual beings in general work into our earthly existence, into the wonders which constitute our own human existence.

Much of what I am now about to say by way of parenthesis you will find in the little book I have just completed and which in essentials reproduces lectures that I gave a short time ago in Copenhagen. It is called The Spiritual Guidance of Man and of Mankind. I shall have to refer to certain passages in this little book which have a bearing upon our purpose in these lectures. First we have to reflect that humanity, as it evolves on the earth, determining its own destiny, little by little shaping the epochs of its own civilisation, is guided by Beings whom we must call super-human, Beings not accessible to human sense-perception, but to be found in the main in a super-sensible world, and attainable only to clairvoyant sight. If we turn to the category of Beings concerned with the guidance of mankind which is nearest to man, we find those who in eastern mysticism are called Dhyani, in Christian terminology Angels, Angeloi. We have often spoken of these superhuman Beings of the first category, and you know the relationship in which they stand to us. We know that, under quite different conditions of life, they too were once human; that was during the Moon evolution, at the time when our present Earth was passing through its previous embodiment. At that time these Angel Beings, who today take part in the guidance of humanity, were themselves passing through their human stage; thus at the commencement of the present evolution of the Earth they had got so far that today they stand one stage higher than humanity; at the end of Earth evolution that part of humanity which reaches the goal of the present Earth evolution will be as far advanced as the Angels were at the end of the Moon evolution. Hence these Beings are particularly fitted to be responsible for this guidance at the point where it is nearest to man. They are at work within our human evolution.

Now we invariably find in evolution that one thing, one epoch, is never exactly like another, and when we say that the Angels were the leaders nearest to men, that is not to be taken as of universal application. Thus no one should say, ‘then Angels were leaders of humanity in the first postAtlantean culture-epoch, in the Persian epoch, in the Egypto-Chaldean epoch, and so on.’ To do so would be to think in a very abstract way. Things are not like that in the real world; there are all sorts of distinctions. As a matter of fact, there are only two post-Atlantean epochs in which the Angels have the direct and in a way, independent guidance of humanity—the third, the Egypto-Chaldean, and our own, the fifth epoch. In the Egypto-Chaldean epoch it was Angels who were the actual leaders of the epoch. How did they carry out their leadership?

On this point we may quote the Greek historian Herodotus. Once when the ancient Egyptians were asked who were their great leaders they answered, ‘the gods’. In the language of olden time ‘the gods’ meant these Angelic Beings, and the ancient Egyptians who were instructed in such things said quite seriously that at that time those who were the leaders of mankind were not normal men, but Beings of a superhuman nature, Beings who had already completed their human stage during the Moon evolution. But these leaders of humanity in the Egypto-Chaldean culture-epoch were unable to appear directly in human bodies. The physical bodies which we men have are an Earth product, wholly dependent upon earthly conditions of existence; and only beings who are going through their human evolution on the Earth—that is to say, only men—have a constitution of soul able to live out their lives in this sheath of the human physical body. Because the Angels went through their human stage on the Moon, it is impossible for them to clothe themselves in such a sheath as the human physical body. Thus they could not descend into incarnation in physical, fleshly bodies. These leaders of the Egypto-Chaldean epoch did not tread the Earth in human form. There were however men gifted with clairvoyance who were susceptible to inspiration from the spiritual worlds. In moments when they were specially open to these inspirations they were able to see before them those guiding Beings and to permeate themselves with their substance. These old clairvoyants offered up their bodies to the guiding Beings, they said to them, as it were, ‘Behold my body; enter into it, permeate it with spirit, inspire it.’ Thus in the Egypto-Chaldean epoch there walked on Earth an ordinary man, but one who was clairvoyant; what he said and did and what he taught was spoken and enacted in him and through him as the instrument of a higher Being, one who had completed his human development on the Moon. This was how the Egypto-Chaldean epoch was guided, and this guidance endeavoured above all to direct humanity along the straight line of evolution, to further its unfettered development towards the goal of the Earth. Thus Angels—Angeloi—who had completed their human stage on the Moon, inspired the loftiest seers of the Egypto-Chaldean epoch, and through their instrumentality became kings and priests, the leading personalities of the period.

Side by side with these individualities there were yet others. One would have sought in vain for the leading individualities in human bodies. But there were others in a different position. They were Angel Beings in the lowest stage of Luciferic development, Angel Beings who had not completed their evolution on the Moon, who had not attained the goal of lunar humanity, thus Beings who, when the Earth evolution began, were themselves not so far advanced as men will be at the end of Earth evolution, if they reach their full development. These Beings too instilled their forces into the Egypto-Chaldean civilisation; but just because they had not fully completed their human stage, they were able to tread the Earth in human fleshly bodies. They incarnated in human bodies and mixed with the rest as real men. Legends are to be found among all peoples of such individualities, not only in Chaldea and Egypt, but among all the peoples of that time; they tell us of men who dwelt on Earth, but who were really in their inner soul-nature backward Angel Beings from the Moon. It was these individualities that the Greeks were referring to, when they spoke of their Heroes—for example, Cecrops and Cadmos. None of the great leaders of civilisation were actually men (I am not now speaking of the ones who only inspired men, but of those who really dwelt among men in physical bodies); their human form was maya, they were in truth backward Moon Beings. These individualities were the Heroes, superhuman Beings who were in the lowest of the Luciferic ranks. What then was the actual task of these Beings? It is wisely decreed in the plan of universal evolution that not only those Beings who guide evolution along its line of direct advance have legitimate tasks; if man were only subject to the spiritual guidance of those normally developed Beings, he would push forward in his evolution too swiftly, with too little weight, too little gravity. Evolution has need of hindrances in order that the right tempo can be maintained. Evolution needs a certain weight. The progressive forces gain strength only by meeting with resistance. Those Beings who by the wise guidance of the world lagged behind during the Moon evolution have the task of imparting weight to evolution.

I said that it would be wrong if one were to apply what I have just described for the Egypto-Chaldean epoch to all the culture-epochs. Things were different in the Persian epoch. There it was not the Angels who played the outstanding part in the guidance of humanity; there humanity was much more directly subject to the Archangels or Archangeloi. One may say that the Persian, the Zarathustra culture, was guided by Archangels just as the Egypto-Chaldean culture was under the direct guidance of Angels. And just as the Egyptian clairvoyant kings and priests were inspired by Angels, so Zarathustra and his pupils were inspired by Archangels, Amshaspands. If we go right back to the first post-Atlantean epoch, to the civilisation of which we still get a faint echo in the Vedas, we come to the great teachers of India, who are called the Holy Rishis. The Holy Rishis were inspired by a still higher hierarchy, they were inspired by the Spirits of Personality, the Principalities, the Archai, who of course used the Archangels and the Angels as their instruments, but who at that time intervened far more directly than they did later.

Thus we have to record a continuous progress of humanity from the first post-Atlantean epoch through the succeeding epochs, inasmuch as ever lower ranks of hierarchies intervene in the spiritual guidance of mankind. First in the Indian epoch the highest rank, the Archai or Spirits of Personality, then in the Persian epoch the next lower hierarchy, the Archangels, and in the Egyptian epoch the Beings who are next above man, the Angels. In the Greek period quite special conditions prevailed. At that time the leaders of humanity were the Beings who, of all superhuman Beings, had the greatest need themselves, so that those leaders of the Greco-Latin time gave men the greatest independence and freedom; for they were hoping to attain as much for themselves through their leadership as man could attain through them. Hence in Greco-Latin times we have the remarkable phenomenon that mankind seems to be thrown upon its own resources, seems to be self-sufficient. There has been no epoch of civilisation since the Atlantean catastrophe during which man was thrown so entirely on his own resources, or in which so much depended upon his expressing his own peculiar self as in the Greco-Latin time. Hence we see too how everything in this epoch tends to bring to expression in its purest form the human individuality. It could be said that this was so because the guiding hierarchies slackened the reins, because at this time men were most left to themselves.

In our own epoch, which follows the Greco-Latin time, we again find something very distinctive. Hence the same Beings who were the leaders of humanity in the Egypto-Chaldean time intervene again. If in clairvoyant consciousness we lift ourselves into the presence of the leaders of humanity, the same Beings appear to us as our spiritual leaders who were the leaders of the Egypto-Chaldean time, both those who at that time only inspired men, those Angels who had reached their full goal on the Moon, and also the Heroes, the leaders who took on fleshly form, that is to say, those who had not reached their full development on the Moon, the Luciferic Beings. They all appear again. But we must bear in mind that they have all undergone a further development of their own. Just as man today is at another stage than he was in the ancient Egyptian time, so also with these Angels and Luciferic Angels. Their achievement in guiding humanity in the EgyptoChaldean epoch raised them to a higher stage of evolution. If we turn with the eye of seership to the Akasha Chronicle and see how these leading Beings looked during the EgyptoChaldean epoch, we find that at that time they had reached a certain level of development. Now they emerge again from the twilight of existence and intervene anew in human evolution, having meanwhile reached a greater degree of perfection. But there is one difference.

Let us for a moment ignore the Beings who at that time were Luciferic Angels, and turn our attention to the normal Angels, those who during the Egypto-Chaldean epoch directed evolution in the straight line of advance. During that epoch some of them reached the normal goal of their own development, but there were also among them a number who lagged behind. Thus there are some who, although they had attained their normal development on the Moon and thus entered into the evolution of our present Earth as Angels, nevertheless, during the Egypto-Chaldean epoch failed to achieve all that they could have achieved on Earth. At that point they lagged behind. Thus among those Beings who were still in the line of normal development during the Egypto-Chaldean time there arose once more two classes, and there is really an enormous difference between these two classes of Angels. This difference has to do with the loftiest mystery of human evolution, and it is of paramount importance that we should understand it. I have already referred to it in the book The Spiritual Guidance of Man and of Mankind. In order to give an account of this difference we have to introduce the name of Christ, the Christ who is so very closely bound up with the whole range of Earth evolution.

We know that as far as concerns Earth-development on the physical plane Christ was incarnated for three years in the body of Jesus of Nazareth. We know that that incarnation took place once for all, that there had been no previous incarnation, and that there will be no other like it. What the Christ did by dwelling for three years in a human body was necessary for human beings on the Earth, it was necessary for men as earthly beings of sense to have the Christ also among them once as an earthly being of sense. But in His essential nature the Christ is not restricted to His life for three years in the sheaths of Jesus of Nazareth; He is also the leader of all the Beings of the higher hierarchies. He is an all-embracing, cosmic, universal Being. Just as through the Mystery of Golgotha He entered into human evolution, so for the Beings of the higher hierarchies corresponding events took place. That means that as time went on Christ brought something about for all these Beings of the higher hierarchies. How did this happen?

During the Egypto-Chaldean epoch, as I have already said, the Angels went through an evolution which has enabled them to take over the leadership of mankind today as more highly developed Beings. What made it possible for them to reach a higher stage of evolution? It was because they themselves, while they were guiding human souls in the Egypto-Chaldean epoch, became pupils of Christ in the spiritual, super-sensible world. During the Egypto-Chaldean epoch Christ was the teacher of the Angels. His impulse flowed into them during that epoch, and it is because of this, because they have meanwhile been permeated by Christ that they now appear at a higher stage of development. Thus if at the time when the Greco-Latin age begins we were to look at those Beings who had been the spiritual leaders of the Egypto-Chaldean epoch, we should say that by the beginning of the Greco-Latin age the most highly developed of them, those who were the best prepared to play a leading part in our fifth epoch, had received into themselves the Christ Impulse, which formerly they did not have, and that as Christ-filled Beings they now influence mankind from the higher worlds. In the same way the Archangels, who when they acted as the inspirers of Zarathustra and his pupils had not yet been ‘Christ-ened’, have meanwhile absorbed the Christ Impulse, and in the sixth culture-epoch, the epoch following our own, they will be the spiritual leaders of mankind. But in contradistinction to what they were in the Persian epoch, in the sixth epoch they will appear as Christ-filled Beings. The Archai, the Spirits of Personality, who were the inspirers of the Holy Rishis in the Indian epoch, have also meanwhile absorbed the Christ Impulse, and they will be the spiritual leaders of the seventh post-Atlantean epoch. Then everything which was once proclaimed to mankind by the voice of the Holy Rishis will come to pass in great glory and majesty; but in the most advanced men of the seventh culture-epoch it will all be illuminated, inflamed, set on fire by the Christ Impulse. The Holy Rishis will rise again in the splendour of the Christ Sun in the seventh culture-epoch of post-Atlantean humanity.Thus we see that for the Beings of these four hierarchies—not only for man, but also for Angels, Archangels and Archai—the Christ-event signifies the very highest experience of which we in our cosmic evolution can speak.

Why was it that certain Beings lagged behind? It was because they rejected the Christ Impulse. Thus we now have one class, one category, of guiding Beings who have accepted the Christ, but in the action upon our own epoch of another category, the backward Angelic Beings, there is no trace of the Christ Impulse to be found. They have not been ‘Christened’. Whereas the Angels who since Egypto-Chaldean times have been filled with the Christ Impulse now imbue human evolution with forces which lead them upwards to a spiritual life, the other Beings, those who rejected the Christ Impulse, seek to give to humanity for their inspiration everything which we can call materialistic culture and materialistic science. Hence the confusion prevailing in our time between the inspiration derived from the purest Christ Impulse, which should guide humanity upwards to spirituality—and it is to this which we devote ourselves when we follow strictly the goal of Spiritual Science—and the other inspirers who have turned away from the Christ and are concerned to introduce the material element into human civilisation. These two tendencies intermingle in our time. We can only understand our own epoch if we are aware that these two currents of spiritual leadership dominate it. So long as we cannot distinguish between them, and so long as we fanatically uphold one or the other of them, we are not in a position to understand clearly the course of our civilisation. Today under the guidance of the Angels who have rejected the Christ Impulse we have a science which is quite abstract, entirely unspiritual. We have the urge to rise to spirituality because the other Angels whom I have described are gaining an ever stronger hold upon the guidance of humanity. All the great spiritual Beings who lead humanity forwards, whether as Angels, Archangels or Archai, have at some time since Atlantis been open to the Christ Impulse, just as at the lowest level man was open to it through the Mystery of Golgotha. That is what the intervention of the Christ Impulse means in human evolution.

Of course we have to be quite clear that the Beings who were pressing forward towards spirituality with the greatest intensity could not become incarnated in human physical bodies even in the Egypt-Chaldean epoch. Even less so can this happen in our own time. Even today we have to seek for the outstanding spiritual leaders of humanity in the spiritual world through the eye of seership, through spiritual-scientific knowledge; to expect to find the highest leaders of humanity, the really progressive authoritative leaders, incarnated in human bodies would be quite wrong. From the universal rule that the real, guiding individualities do not incarnate during Earth evolution in human bodies, the Christ in a certain respect forms an exception, since He was incarnated for three years in a human body. What is the reason for this? It is because the Christ Being in all His forces, in all His impulses, is an essentially higher Being than any of the individualities of the hierarchies we have described—an Individuality even higher than the Archangels and the Archai, a Being of whose full greatness we can only be dimly aware. These stronger forces and impulses enabled this Individuality to fulfil a purpose that we shall come to understand more closely; they enabled Him to assume a human fleshly sheath as a sacrifice for three years. But something else is connected with this assumption of human bodily sheaths by the Christ which then led to the Mystery of Golgotha—something which it is important for us to understand.

It is only when we reflect upon this other factor that we are able to grasp not only the nature of Christ Himself, but also the nature of another figure, of whom we know that he plays a very considerable role in human evolution, a figure of whom we have already often treated in our lectures, but who can only gradually be fully characterised—I mean Lucifer. Let us consider these two individualities, Christ on the one hand and Lucifer on the other, and let us take to begin with only one characteristic of the Christ—that He once descended to Earth so far as to incarnate in a human physical body, that He dwelt for three years in such a body. What then is the consequence of the event which culminated on the physical plane in the Mystery of Golgotha?

The consequence was that now the etheric and astral spheres of the Earth became substantially permeated by the Christ Being. Whereas previously the Being whom we know as Christ was not there, now the etheric and astral spheres have become permeated through and through by Him. This is hinted in the words spoken by Theodora in my Mystery Play The Portal of Initiation. Anyone who becomes clairvoyant in the manner of St. Paul sees into the etheric sphere of the Earth and perceives there the Christ—something which at an earlier time was not possible even for the most advanced clairvoyant, something which was first made possible by the Mystery of Golgotha. You know that it is actually in the twentieth century, actually in our own time that a number of men will repeat this event of Damascus and recognise the Christ. Through their further development men will raise themselves ever more and more to a recognition of the etheric Christ. This shows you that it is an essential feature of the evolution of Christ that after the Mystery of Golgotha, search as we may in the physical realm, we shall not find the Christ substance as such incarnated there. Nevertheless the Earth is saturated by the Christ substance, because it reaches right down to the etheric sphere of the Earth, and will be able to be found there for all time, though it could never condense to the physical in a body of flesh. Today what is physical upon Earth is like a snail shell, which one day when the Earth has reached the goal of its evolution will fall away from the totality of human souls, just as the physical body now falls away from the individual soul at death. There will be a death of the Earth when it has reached the goal of its evolution. Just as today the individual soul throws off the physical body and enters a spiritual realm when man passes through the gate of death, so at the death of the Earth the totality of human souls will pass over into a spiritual sphere, and will cast off as dross, as husk, what today constitutes the physical element of the Earth. Where will be the Christ-substance when the Earth has undergone its earthly death? It will permeate the totality of human souls, who will rise out of the corpse of the Earth, out of the earthly dross. The Christ Being, together with the totality of human souls, ascends further into the spiritual realms, in order later to come to the next incorporation of the Earth, which in Spiritual Science we call Jupiter. That is the essence of the Christ Being, that in a wholly spiritualised form He continues to lead mankind in its development; He does not enter into any kind of physical manifestation, but for the time being remains close to the physical, but only until the death of the Earth; He remains close to the physical inasmuch as it is permeated by the etheric, but when the Earth has reached the goal of its evolution, the physical will be cast off as a corpse. Since the Mystery of Golgotha the Christ has retained absolutely nothing which could arouse in Him a desire to assume any kind of physical body. His renunciation of all physical substance is absolute.

That is the great secret connected with the Mystery of Golgotha, that by the sacrifice of His three years passed in a physical body, the Christ Being brought it about that nothing of Him will be left behind in the Earth-husk which will fall away at the death of the Earth. Because, though the Christ does indeed permeate the Earth's physical substances, He does not since the Mystery of Golgotha unite Himself with them, nothing remains in His nature which could look back with longing towards the cast-off husk at the death of the Earth. This husk will be cast off, it will shine from afar like a star. It will be seen by Beings then dwelling upon the outer planets as they gaze outwards into the heavenly spaces.

Will not only the Christ and those belonging to Him, but all other Beings, cease to have any connection with this star which will be cast off as dross at the death of the Earth? Not at all. I have just been speaking, for instance, of those Beings who rejected the Christ Impulse in the Egypto-Chaldean epoch. Some of them will go on rejecting Him. In certain circumstances even in time to come these Beings may incarnate in physical bodies and walk the Earth as men. They will be the ones who will yearn in a way after the star cast off at the death of the Earth, which will radiate in splendour out there in space. After the death of the Earth all those souls who belong to the Christ will in the future admire this star, but they will not hanker after it, they will not say, ‘That star is our home’. Neither these souls nor the souls of the Beings of the higher hierarchies will yearn after this star, any more than souls on the Earth hanker after Mars. They raise their eyes to Mars, receive its beneficent influence, but they do not yearn after it.

What then would have happened if the Christ Being had not entered into Earth evolution? There would have been a tremendous difference in the destiny of humanity. Suppose for a moment that the Christ had not entered human evolution; the Earth would still undergo death, human beings and the higher hierarchies would still continue their development in the spiritual worlds, but they would carry into those worlds the perpetual longing for that star which, as the husk of the Earth, would radiate with wondrous brilliance into the universe. Human beings without the Christ would look down from Jupiter with tragic longing towards the star formed of earthly dross, and not only would they admire it, but longingly they would say: ‘That is our home, it is grievous that we have to be here, grievous that we cannot be in our true home upon that star.’ That is the difference it would have made in the course of evolution if the Christ Impulse had not united itself with the Earth. To liberate men from the Earth, to make them free and independent for evolution that is to come in the future, that was the mission of Christ upon Earth. We see the immensity of the Christ-event, we see that it is because Christ has dwelt upon the Earth that humanity will become mature enough to evolve towards the future structure of our planet.

Is there any instance of Beings working on another planet who yearn after some other heavenly body as if it were their own true home? Yes, there are such cases; let us take one of them and compare him with the Christ. During the Moon evolution there were powerful Beings, exalted Beings, who however in a certain respect did not reach the goal of their Moon evolution. Among these exalted Beings was a host under its own leader which, when the Moon evolution came to an end and the evolution of the Earth began, had not attained the goal of its own evolution. Now this host of Beings entered into Earth evolution, and participated in the guidance of humanity, but always with this tragic longing for a cosmic star which had been cast out of the Moon evolution in the way I have described in the book Occult Science. Within the spiritual evolution of the Earth are mighty, highly significant Beings, with their leader, who, because they had to quit the Moon and go on to the Earth without having reached their full development, really feel this yearning for a star outside in the cosmos which they regard as their true home, but to which they cannot attain. These hosts are the hosts of Lucifer. Lucifer himself takes part in Earth evolution with the perpetual longing within him for his true home, for the star Venus outside in the cosmos. That is the salient feature of the Luciferic nature seen from the cosmic aspect. Clairvoyant consciousness comes to know just what the star of Venus is by entering into the soul of Lucifer, thus experiencing from the Earth Lucifer's tragic longing, like a wonderful cosmic nostalgia, for the star Phosphorus, Lucifer or Venus. For what Lucifer cast off as a husk, what at the death of the Moon was cast out of the Luciferic beings, as the physical body is cast off by the human soul at death, shines down from heaven as Venus.

I have now put before you from the cosmic aspect something about our Earth and about its neighbouring planet Venus. This was of course not experienced by the Greeks quite in the way I have expressed it, but it nevertheless lived in their sensations and feelings. When a Greek turned to the stars, especially when he turned to Venus, he sensed in his soul the inner connection between such a star and certain beings who inflame and inspire the earthly realm. When the ancient Greek felt what Lucifer was to the Earth, when he said to himself, as it were ‘The Luciferic principle wafts through our earthly existence’, he looked up to the star Venus and said: ‘There is the wandering point in the heavenly spaces towards which Lucifer's longings perpetually tend’.

This gives you the Greek sense of one of the ‘wonders of the world’, and it brings out very clearly that the Greek was far from gazing into space as do our modern astronomers, describing Venus as a purely physical globe. What then was Venus to the Greek soul? It was that region of space which he came to identify by observing clairvoyantly the spiritual content of Lucifer's soul; for in the soul of Lucifer he detected the great longing which reaches out as a living bridge from the Earth to Venus. This longing which the Greek soul recognised as being Lucifer's, he also felt to belong to the substance of Venus. The Greek did not see just the physical planet, he saw something which had been severed from the Luciferic Being, just as the physical body is severed from man when he goes through the gate of death, and as the corpse of the Earth will be severed when the Earth has reached the goal of her evolution. But there is this difference. The physical body of man is destined to disintegrate, whereas the body of a Lucifer is destined, when it falls away from the being of soul, to shine as a star in the heavenly spaces. In what I have just said about Venus, I have at the same time described what in the spiritual sense stars are. What are they to a quickened insight—those wonders of the world, those wonders of Nature—but the bodies of gods? What has gone forth into space from the bodies of the gods has become star. Looking up into the starry worlds, this is how the Greek saw the planets and the fixed stars. He said to himself: ‘The spiritual beings whom we revere as gods were once upon a time out there in space. They have undergone development. When they reached that point which for them corresponds with what for man during earthly existence is death, then their physical substance left them and became star.’

Stars are the bodies of gods, gods whose souls work on in the world in another way, independently of those bodies—just as Lucifer became independent of his body and continues to work in our Earth evolution. To grasp this is to have a spiritualised conception of nature and of the world. This of course has nothing in common with the wishy-washy pantheism which gives out that all Nature is permeated with a uniform divinity. Such a statement is inadequate; stars cannot simply be defined in this abstract way, as bodies through which the gods manifest themselves; when one looks up to those far-distant worlds one has to understand that the stars are bodies which the gods have abandoned, having progressed to other stages of evolution. But in this we find the difference between all the planetary gods and the Christ. As I have explained, the Christ leaves no such physical star at the death of the Earth, no residue still unspiritualised, but passes over entirely into the spiritual world, and as spirit goes over with the human soul into the Jupiter existence. That is one of the essential differences between the planetary spirits and the Christ-Spirit. It is of supreme importance to bear this distinction in mind for it shows that the whole meaning of the Mystery of Golgotha would be lost if, after that event, He whom we rightly call the Christ could once more incarnate in a physical body. For if, after the Mystery of Golgotha, the Spirit to whom we rightly give the name of Christ were again to incarnate in a physical body, this physical substance would furnish the first germ to which other substance would attach itself to form a star which in the future would remain behind, and the profound significance, the profound purpose of the Mystery of Golgotha would fail to be attained. The Christ would only have to incarnate in some physical body to belie Himself, and to annul the Mystery of Golgotha. He would then create a point of attraction of a material nature to which other material would attach itself. There would then have to be other incarnations of the same Being. In this way a star would be created towards which man would yearn for all time. Such a nostalgia may not be brought about by the Christ Being. Hence, after the Mystery of Golgotha, no one is justified in associating any incarnation in a body of flesh with the name of Christ. To do so implies either an abuse of the name of Christ, or a complete lack of comprehension of the Mystery of Golgotha.

It is extremely important that these things should be understood. For only so is it possible to bring the universal nature of the Christ into a right relationship to human evolution. The forces which will be produced in a part of the human soul through the obliteration of the longing for the Earth, these forces, like all others, have to be strengthened by opposition. Hence it must necessarily be brought about by the wise guidance of the world that again Beings are left behind who, as was the case with the leading Angels of the Egypto-Chaldean time, with the Archangels of the Persian epoch, and the leading Archai of the Indian epoch, do not permeate themselves with the Christ Impulse, and therefore will continue to guide evolution without it. In future evolution they will be the element through which there will still admittedly be a certain longing and even a certain union with what as planetary residuum, as stars, will be out there in the universe and will be seen from Jupiter, just as our Venus, our Mars and our Jupiter are seen from the Earth. Thus it is really a different stream of humanity and a different stream of the higher hierarchies which will continue to hanker after the influence exerted upon the humanity of Jupiter from its future planetary neighbours. One must clearly distinguish these two things, then the greatest truth will throw light upon the lesser ones. Everywhere these two streams intermingle. Everywhere we see the progressing Christ Being, Who will guide men upwards to a higher vision of Himself; on the other hand we see the forces of hindrance, to which we must not give the name of the Christ, forces which even incarnate in human bodies; they too can acquire knowledge of the Christ, but they cannot acquire a Christ Impulse such as have the Angels who completed their evolution in the Egypto-Chaldean epoch; they are Beings who even in future times will be able to descend to fleshly embodiment.

We must clearly distinguish the one from the other. All the materialistic thought of our time comes from the Spirits who hinder, who hold progress back. To expect the salvation of mankind solely from individualities who could in the future incarnate in the flesh is a thought which comes from these Spirits of hindrance, for it is a materialistic principle. It deflects men from their upward course towards the vision of the spiritual. It concentrates their attention upon individualities incarnated in physical bodies upon whom they rely just because they can be seen by the physical senses.

Pre-Christian Greece had no clear insight into all that I have been saying about the Christ, because the Mystery of Golgotha had not yet taken place; but it had a spiritual perception of Lucifer and of his connection with the planet Venus, and of the connection of other gods with other stars. All these sensations and feelings which the Greeks derived from an archetypal wisdom, are a preparation for the ideas, the feelings, the impulses of soul which awoke in the informed Greek when the name Dionysos was spoken. Hence what has been said today has been a necessary preparation to enable us tomorrow to enter into those wonders of the world, those marvels of Nature, of which the Greeks thought when they spoke of Dionysos. This will serve to build a bridge to something which concerns man more closely, this will lead us to his inner nature, to the ordeals of his soul.

At the end of yesterday's lecture I introduced the name of Dionysos, and finished on a note of interrogation as to his nature. As everybody knows, Dionysos is one of the Greek gods, and the question must have arisen in your minds as to the nature of the Greek gods in general. I have already tried to describe in considerable detail such figures as Pluto, Poseidon and Zeus himself. In view of what I said yesterday as to the part played by the higher hierarchies in the spiritual guidance of mankind, you may have wanted to ask to what category of the higher hierarchies the ancient Greeks regarded their gods as belonging.

We said yesterday that in contradistinction to conditions prevailing in previous epochs—in the Persian and the EgyptoChaldean epochs—during the Greco-Latin culture the reins of spiritual guidance from above were less tightly drawn. That the Greeks were conscious of this somewhat freer relationship between the divine Spirits and men is quite clear from the way in which they depicted their gods, giving them thoroughly human traits, one might even say human frailties, human passions, human sympathies and antipathies. From this we can infer that they knew that, just as human beings on the physical plane have to strive to make progress, the gods immediately above them do the same thing—they strive to transcend such qualities as they have. In fact, compared with the gods of Egypt or Persia, the Greek gods needed so much to make progress in their own evolution that they could not bother themselves much about men! Hence came that standing-upon-its-own-feet of Greek civilisation which is so truly human. The bond between gods and men was looser than ever before. It was just because they were aware of this that the Greeks could depict their gods as so human. This very fact may well prompt us to ask where in the ranks of the hierarchies the Greeks themselves placed their gods. We can be in no doubt—their very qualities proclaim it loudly enough—we have to put them all without exception into the ranks of the Luciferic beings. If we ask ourselves what these gods were trying to do, what they were seeking to gain by their participation in earthly life, we can have no doubt that they had failed to complete their Moon evolution and that the Greeks knew it, knew that they had to take advantage of Earth evolution just as men had to do. It follows from this that the Greeks knew quite well that all their gods were imbued with the Luciferic principle.

The Greek attitude towards their gods is in sharp contrast to that of another people. We know of one nation which had developed to a very high degree a consciousness of being under a divine hierarchy which in its own development had attained the full goal of the Moon evolution. Anyone who heard the course of lectures I gave here a year ago with all that I then said about the Elohim, about the culmination of the Elohim in Jahve, will have no doubt that the Hebrew people knew that the Elohim, that Jahve, belonged to the gods who could not be directly affected by the Luciferic principle on Earth, because they had reached their full development upon the Moon. That is the great contrast between these two peoples, and the singularity of the ancient Hebrew consciousness of God is wonderfully portrayed in that powerful dramatic allegory which sheds its light upon us from remote antiquity, and the profound meaning of which will only gradually be understood once more as Spiritual Science prepares the ground for it. If ancient Hebrew consciousness was utterly filled with the knowledge that every member of the Hebrew nation was under the divine guidance of spirits who had attained the full goal of their evolution on the Moon, how must this have affected its attitude towards man himself? The Hebrew must inevitably have felt: ‘Devotion to this divine world with the whole strength of the soul will lead men upwards to the spiritual in the universe; union with any other forces, union with forces which still belong to the material world, will inevitably lead men away from the spiritual.’ This is the significance of that text, that epigrammatic utterance, which has come down to us from the Book of Job, whose wife says to her suffering husband: ‘Curse God and die.’ There is something magnificent, powerful, in these words, and they can only mean that union with Jahve, as the extract of the Elohim, means life itself to the ancient Hebrew people. Union with the hierarchy of the Elohim is life, and union with any other hierarchy would mean turning away from this progressive principle of human evolution, would mean death to human evolution. To the ancient Hebrews, no longer to be permeated by the substance of the Elohim, or of Jahve, meant to die.

This is just an indication that in remote antiquity there was an opposite spiritual consciousness in vivid contrast to the consciousness which we meet later among the Greeks. Greek consciousness brings to maturity the truly human element in earthly life, tries to assimilate into its humanity all that the Earth has to offer and is in consequence under the domination of a hierarchy which is seeking to lay hold of the elements of earthly life for its own development, and which therefore exercises the least possible control over men. The other consciousness, the ancient Hebrew consciousness surrenders itself entirely to the principle of the Elohim, is completely given up to Jahve. Those were the two great poles of civilisation in the past.

I said yesterday that the Luciferic beings, or the Angels who during the Moon evolution remained backward, can still incarnate upon the Earth, can still move among men, in contradistinction to those who completed their evolution on the Moon. But we are not told that the Greek gods incarnated directly in human form! There seems here to be an inconsistency. Such apparent inconsistencies are inevitable, for Spiritual Science is extraordinarily comprehensive and complicated. Indeed the paths of spiritual truth are intricate, and can only be trodden by those who patiently wind their way through the labyrinth—as is said in a passage of my Mystery Play The Soul's Probation.¹ Such inconsistencies can only be resolved little by little, and anyone who expects a glib solution will not easily penetrate to the truth. The Greeks were certainly aware that in their own time the Beings of their divine hierarchies were not able to incarnate directly upon the earth. But those soul-individualities whom the Greeks regarded as their gods did nevertheless incarnate in physical bodies, and that happened in the time of Atlantis! Just as in the Greek Heroes we have the later incarnations of backward Angels from the Moon evolution, going about the Earth in human bodies, bearing within them knowledge of a Luciferic, a superhuman nature, so in the Greek gods we have beings who underwent their fleshly incarnation in Atlantean bodies. Thus we can say that the Greeks looked upon their gods as true Luciferic beings who had already gone through their human incarnation in Atlantis. We must be clear about this if we wish to understand the whole world of the Greek gods.

But another apparent contradiction might occur to you. You might say: ‘All very well, but another time you tell us that Zeus is outside in space as the macrocosmic representative of the astral forces at work in man, Poseidon as the macrocosmic representative of the forces working in the ether body, Pluto as the macroscosmic representative of the forces of the physical body ... so that one has to think of these forces as outspread in the widths of space!’ The objection that these forces are at work outside in space without being gathered together into separate human forms could only be made by someone who has not yet understood how evolution comes about, what is its whole meaning. For a modern consciousness it is somewhat difficult to come to terms with the proper concepts. It is difficult to imagine that what works outside in space as natural law can at the same time walk about the Earth in a human body. Nevertheless it can be so. For the scientist of today naturally it would seem utter nonsense for anyone to say, ‘Take all the forces known today to the chemist, all the chemical forces described in the text-books, all the forces at work in the analysis and combination of substances, and then think of all these laws at some time concentrated in a human body, walking about, making use of hands and feet’ ... a modern man would regard that as sheer madness! Equally little would he be able to imagine that the macrocosmic counterpart of the forces at work in our astral bodies, their counterpart outspread in space ... was once upon a time, exactly in the manner of today, a human soul, centred in a single person, a single person who in Atlantis walked the Earth as Zeus. And the same thing applies to Poseidon and to Pluto. In these Atlantean men to whom Greek consciousness gave the names of Pluto, Zeus, Poseidon, there were incarnated those wonders of the world which are also called laws. Try then to imagine to yourself a real man of Atlantean mould walking about in Atlantis just like other Atlanteans, and imagine an observer endowed with full consciousness looking upon this denizen of Atlantis who was Zeus ... such an observer would have been obliged to say: ‘This soul of Zeus walking about as an Atlantean appears to be concentrated in an Atlantean body, but that is an illusion, that is maya. It only seems to be so. The truth is that this soul is the totality of all the macrocosmic forces which work outside as the counterpart of the soul-forces concentrated in our astral bodies.’ If clairvoyant observation were directed to this Atlantean man who is Zeus, it would acknowledge: ‘As I observe this soul, it becomes larger and larger, it broadens out, it is in fact the macrocosmic counterpart of the soul-forces in the human astral body.’ The same thing applied to the other Atlanteans who were really Greek gods. The world as it meets us on the physical plane is altogether maya. It is because the modern man has no idea of this that it is so difficult for him to conceive of the Being of Christ Jesus Himself. For if we contemplate the soul which was in Christ Jesus after the baptism in the Jordan, we find the same thing. That is made clear in the little book The Spiritual Guidance of Man and of Mankind. In that book we come to recognise that as long as the clairvoyant, or so long as human beings in general, could think of this soul as confined to one human body, they were the victims of maya. In reality this soul pervades all space, and exercises its influence from the whole of space, though for the mind held captive by the sense-world it seems to work through the body of Jesus of Nazareth. Whereas after the baptism by John we have to see the cosmos as a whole through the body of Jesus, in the Greek gods, during the time they were Atlantean men, we have to see those specific forces which have their place within the cosmos. They actually dwelt on the physical plane, and were, in terms of maya, real Atlantean men.

But this will no longer astonish you if you observe the ordinary man of today. At bottom he also is maya, and it is sheer illusion to think that the human soul is confined to the space which encloses his body. As soon as a man attains to knowledge of the super-sensible world he no longer looks upon his physical body as something within which he with his ego is confined; it is something upon which he looks from without, towards which he is focused, and he feels himself, together with his ego, as poured out into cosmic space. He is in fact outside himself, united with the beings of the surrounding world, whom formerly he only looked at; and in a way every soul is spread out over the whole macrocosm, every soul is there within the great universe. Moreover, when man goes through the gate of death and severs his essential soul-nature from his bodily part, as soon as death has taken place, he at once feels himself to be poured out into the macrocosm, he feels himself to be one with the macrocosm, because reality then enters into his consciousness and takes the place of the maya.

I have tried to make clear what a consciousness experiences when it has been freed from the body, when so to say it looks upon the physical body from without, when it lives instead in the spiritual world, when it gradually makes itself at home in the macrocosm. ... I tried to make that clear in Scene 10 of my playThe Soul's Probation, in the monologue which Capesius speaks when, after having plunged into the cosmic, the historical form of his previous incarnation, he returns again to ordinary consciousness. In that monologue what he experienced while he was living through his earlier incarnation passes through his soul; it is not just drily recorded that he had seen one of his earlier incarnations, but if you follow the monologue word by word, line by line, you find a true description of what he experienced. You find it all there, quite realistically described. From this monologue you can get an idea of what really takes place when one looks back in the Akasha Chronicle to earlier periods of Earth evolution, in which one has gone through earlier incarnations. It would be a great mistake to overlook a single word of it; it would be a mistake as regards other passages too, but particularly in this monologue it would be a great mistake not to realise that it describes quite realistically, in all detail, actual soul-experiences. You are even told how the human being has to ask himself whether everything out there in space has not been woven out of the stuff of his own soul! Capesius does actually feel as if what he has encountered there outside himself has been made out of the stuff of his own soul. It is very strange to feel oneself to be part of other things, to feel expanded to a cosmos, to feel completely drained, literally starved of one's own being, which has turned into pictures which then stand before one, pictures that one sees just because they are saturated with the stuff of one's own soul. If you take all that into consideration, you will come to understand the assurance with which the Greeks fashioned the pictures of their gods and of the divine world.

Thus during the time of Atlantis these gods were human beings, with souls which had a macrocosmic significance and this experience enabled them to make such progess as to fit them to play their part in the fourth post-Atlantean culture-epoch, but during that epoch to hold the reins very loosely in their spiritual guidance of humanity. As gods they no longer needed to be like Cecrops, Theseus and Cadmus, in whom were also incarnated Luciferic souls who had fallen behind during the Moon evolution, for they had finished with what earthly incarnation could give them in their Atlantean incarnations. Yet if we are looking at the matter in the right light we see that however much these Greek gods could still give to men, there was one thing they could not give; they could not give the ego-consciousness which man had to acquire. Why not? You will have gathered from all my earlier lectures that this human ego-consciousness was something which had to come about specifically upon Earth. We know of course that man first developed his physical, etheric and astral bodies during the Moon evolution. On the Moon the ego-consciousness could find no footing. There was no ego-consciousness in anything created on the Moon, or in any knowledge which the Greek gods had acquired there about the principle of creation. They could not give ego-consciousness to men, because that was an Earth product. They could do much for man's physical, etheric and astral bodies, for they had been fully conversant with the laws governing these from the time of the Saturn, Sun and Moon evolutions, in which at a higher level they themselves had participated. But because they were retarded Beings they could not become creators of the ego-consciousness. In this respect they are in marked contrast to the Elohim, to Jahve, who is pre-eminently the creator of the ego-consciousness. Thus the whole of modern mental life has only been able to develop through the intermingling of these two polaric influences in human spiritual development—the ancient Hebrew influence, which had the very strong tendency to arouse all the forces in the human soul leading towards ego-consciousness, and the other influence which poured into the human soul all these forces which the human physical, etheric and astral bodies needed in order that Earth evolution might be rightly carried through.

It was only through the intermingling of these two, the Greek and the Hebrew influences, that it was possible for that unified consciousness to arise which was then able to absorb the Christ Impulse, the Christ principle. For within Christianity these two influences are to be found, merged together as the waters of two rivers flow into one. Thus while the life of the soul in modern western civilisation is inconceivable without the impact of Greece, it is no less so without the impulse which was contributed by the ancient Hebrew civilisation. But from the hierarchy to which Zeus, Poseidon and Pluto belonged there was no possibility of man's acquiring his earthly ego-consciousness. The Greeks had a wonderfully clear perception of this, and brought it to expression in their concept of Dionysos. Indeed as regards this figure of Dionysos the Greek soul has expressed itself with such marvellous clarity that we can only contemplate the wisdom of its mythology in reverent amazement.

Greek mythology tells us of an older Dionysos, Dionysos Zagreus. This older Dionysos was a figure which the Greeks depicted in such a way as to give expression to their feeling that an old clairvoyant consciousness had preceded the intellectual consciousness man has since acquired. This sentiment they did not of course express outwardly in thought such as ours, it was entirely a matter of feeling. This old clairvoyant consciousness was not constrained by maya, illusion, deception, to the same degree as is the later consciousness of humanity While men were still clairvoyant they did not believe that the soul is enclosed in the body, that it is bounded by the skin; the centre of the human being, so to say, was still outside the body. Man did not believe that he saw through his eyes by means of his physical body, but he knew: ‘With my consciousness I am standing outside my physical body.’ He regarded the physical body as a possession. One might say that modern man is like someone who sits firmly and comfortably on a chair in his house and says: ‘Here am I inside my house and surrounded by its walls!’ The old clairvoyant man did not sit within his house in this way, he was more like a man who walks out through the door of his house, stands outside it and says: ‘There is my house, I can walk round it, I can look at it from various standpoints.’ ... one then has a far wider view of the house than when one is inside it. That is what the old clairvoyant consciousness was like. It circulated outside its own bodily form and looked upon the latter merely as a possession of the consciousness outside it. When we consider the course of earthly evolution from ancient Lemuria through the Atlantean time and on into the post-Atlantean epochs, we know that the development of earthly consciousness has been gradual. During the Lemurian time this human consciousness was in many respects very similar to that of the Moon evolution. Man paid little attention to his body, he was still outspread in space. It was only by slow degrees that he entered with his ego into his body; during Atlantis his consciousness was to a considerable extent outside it.

Thus it was only gradually that this consciousness began to enter into the physical body—the whole tenor of Earth evolution shows this, and the Greek too was aware of it. He was sensible of an earlier consciousness, a clairvoyant consciousness which, though it had arisen during Earth evolution, still had a very strong leaning towards the Moon consciousness, towards the consciousness which had developed when man's highest member was his astral body. We ourselves might express this stage of human evolution thus.—At the time the Earth entered upon its present evolution man had developed physical, etheric and astral bodies, man bore in his astral body the Zeus forces; in the course of Earth evolution there was added to this all that went to form the ego. A new element united itself with the astral Zeus forces. Grafted upon the Zeus forces as it were, was something which in earlier times had indeed been vaguely associated with them, but which more and more came to be an independent ego added to the Zeus forces. The independent ego first found clairvoyant, and only later intellectual expression. If we see in the astral and Zeus forces, and if in what then emerges, and is at first clairvoyant, we see what we have called Persephone, then we can say: ‘Before man lost his clairvoyant consciousness there lived in him, side by side with what was in his astral body as the Zeus forces, Persephone.’ Man had brought over this astral body, closely associated with the forces of Zeus, from the Moon. The soul-life which we find personified by Persephone was developed in him on the Earth. And that is what the man who lived in olden times on Earth was like! He felt, ‘I have in my astral body. ... I have within me Persephone.’ In olden times man could not yet speak of an intellectual ego, as we do today, but he was aware of something which arose in him as a result of the co-operation of the Zeus forces in his astral body with the Persephone forces. What came about in him through the union of these two, Zeus and Persephone, that was his very self. He was something only one aspect of which was bestowed upon him by Zeus; to this there had to be added the other thing, upon which Zeus as such had no direct influence. What Persephone as the daughter of Demeter was, was connected with the forces of the Earth itself. Persephone was the daughter of Demeter, a divine Being whose relationship with Zeus was regarded as that of a sister. Persephone was a soul who had gone through a different evolution from Zeus, she was connected with the Earth, and out of the Earth had an influence upon man and thereby upon the formation of his ego-consciousness.

Thus from very ancient times man bore in him from the side of Zeus his astral body, from the side of the Earth, Persephone. The ancient Greek was conscious that he bore within him something, the origin of which he could not discover when he looked up to the hierarchies of the upper gods. Hence he ascribed what he bore within him to what were called the sub-earthly gods, to the gods who were connected with the origin of the Earth, in which the upper gods had played no part. ‘I bear something in my being to which I owe my earthly consciousness, something which the world of the upper gods, the world of Zeus or of Poseidon or of Pluto could not directly give me, something with which they could only co-operate! Thus there is upon the Earth something beyond what the macrocosmic forces of Zeus, Poseidon and Pluto are, something which Zeus can only look upon, but which he cannot himself produce.’ For all these reasons Greek mythology has good ground for making the elder Dionysos, Dionysos Zagreus, a son of Persephone and Zeus. In olden times, forces in earthly life which further the development of man's ego-consciousness, looked at microcosmically from within man, constitute the ancient clairvoyant consciousness; seen from the macrocosmic aspect, as they surge through the earthly elements, they are the elder Dionysos.

Thus when man had an ego which was not yet the ego of today with its power of intellect, but the forerunner of our present ego, when man had the old consciousness, which has now become subconscious, man looked outward to the macrocosmic forces which cause the ego-forces to flow into us, and called them Dionysos Zagreus, the elder Dionysos. But the Greek had a peculiar feeling towards what the elder Dionysos could give him. He was, after all, already living in an intellectual civilisation, even though one permeated with the living sap of fantasy, one wholly pictorial. Within the pictorial mode his culture was already intellectual. Only the oldest times still bear evidence of a clairvoyant civilisation. Everything to do with Greece which has been handed down historically to later times is intellectual civilisation, however steeped in imagery and fantasy. Thus actually the Greek looked back to an older time, to a time to which the elder Dionysos really belonged, to a time when he infused into human nature the still clairvoyant ego. The Greek had a sense of tragedy when he said to himself, ‘Our Earth can no longer maintain such an ancient ego-consciousness.’ Try for a moment to place yourself livingly within such a Greek soul. He looked back as if in recollection upon those olden times, and said to himself: ‘At that time there was a humanity which lived with its consciousness outside the physical body, a time when the soul was independent of the bit of space enclosed by its skin, a time when it lived outside, lived at one with the world of cosmic space. But those times have gone, they belong to the past. Since then this ego-consciousness has developed in such a way that in fact man cannot do otherwise than feel himself enclosed in the space bounded by his skin.’

This involved something further. Try to imagine for a moment that, by a miracle, it could come about that each one of your souls, now in your physical bodies, were to leave them, were to become outspread in the widths of space ... then your souls would merge into one another, they would not be separate. The several souls could point to their own property at as many different points as there are heads sitting here; but out there above the souls would coalesce and we should have a unity. But if the souls were to withdraw from this exalted consciousness into their respective bodies again ... what would become of this unity? It would be divided up into as many bodies as are sitting here. Picture to yourselves this sensation, think to yourselves that the Greeks knew in their souls that there was a kind of consciousness in which souls were united with one another and formed a unity, a consciousness in which the human psyche drifted over the Earth, and as an egoity none could really distinguish himself from another; then came a time when this egoity lost its unity and each separate soul trickled into a body. Greek fancy represents this moment in an impressive picture, the picture of the dismembered Dionysos.

With nice discernment Greek mythology has interwoven into the Dionysos saga the figure of Zeus on the one hand and Hera on the other. We have seen that Zeus is the central power of the macrocosmic forces which correspond to the soul-forces anchored in the astral body. These soul-forces have come over from the Moon evolution. Even Zeus really derives from the Moon evolution, so that he plays a part in the creation of Dionysos, who to begin with, as Dionysos the elder, is a son of Zeus and Persephone. Zeus's part in the creation of Dionysos lies in his representing the element of one-ness, of homogeneity, of Being as yet unfragmented. The figure whom we meet in the feminine Hera has passed through a different development. She has passed through a development considerably more advanced spiritually than that of Zeus—more advanced in the sense that she inclined more towards the Earth, whereas Zeus had remained behind at an earlier stage. Whereas Zeus had remained at the stage of the Moon evolution, had persisted in the Moon stage of development, Hera had gone further and had taken into herself certain motives which could be used upon the Earth. Hera belongs to the category of those Luciferic beings who labour to bring about the separation, the individualisation of men. Hence she is so often represented as jealous. Jealousy can only come about where individuality is well defined. Where consciousness of unity prevails there can be no jealousy. Hera belongs to those gods who further separation, individualisation, isolation. Thus Hera plays an active part in the mutilation of Dionysos ... whereas he is the offspring of the union of Zeus and Persephone. At a time when the human being of old was endowed with clairvoyant consciousness as a universal consciousness, the individualising goddess Hera—a function symbolically expressed as her jealousy—appears and calls upon the Titans, the gods centred in the forces of the earth, to cut into pieces the old unified consciousness, thereby driving it into separate bodies. This is how this universal consciousness, this consciousness of being one, was banished from the world.

The ancient Greek looked back with a sense of tragedy to that old clairvoyant consciousness which lived outside the physical body and knew itself to be one with all things in the universe; for he could only look back to it as to a thing of the past. If nothing else had supervened, had there been only the deed of Hera, man would have walked the earth, enclosed within the narrow confines of his own personality. Men would never have understood one another. But neither would they have been able to understand their environment, the elements of the earth, the world. They would have been able to look upon their bodies as their property, to feel themselves shut up within their bodies as in a house; possibly they would have been able to feel the environment in their closest proximity as their own, as a snail feels its shell to belong to it, but further than this the human ego would never have expanded; it would never have expanded to a consciousness of the world. That is what Hera wanted. She wanted to separate men from each other in their individuality.

What then saved men from this isolation? Whence comes it that, although men's egos had assumed intellectual form, this later consciousness, no longer clairvoyant but intellectual, is able to form an image of the world through acquiring intellectual knowledge? Whence comes it that the ego can transcend itself, is able to connect one thing with another? Whereas clairvoyant sight encompasses the whole world in one look, intellectual vision is restricted, it has to pass from object to object, to assemble the separate items in its vision of the world in order to make a picture of the whole by intellectual knowledge. It is not only the work of Hera which has continued to develop, but the intellectuality of the ego has been brought to completion, and although man can no longer, like Dionysos Zagreus, live in objects clairvoyantly, he can at least form intelligent pictures of the world, he can picture the world as a whole. To the Greeks the central power behind this world-picture, behind the thoughts and imagery with which we grasp it, was represented by the goddess Pallas Athene.

In point of fact it was the intellectual image of the world, the wisdom of the intellect, which rescued the dismembered Dionysos, rescued the old unified consciousness that had withdrawn into human bodies. It directed human consciousness once more outwards. Hence the subtlety of the Dionysos saga, which relates how Pallas Athene, after Dionysos had been dismembered by the Titans at the instigation of Hera, rescued his heart and brought it to Zeus. That is a marvellously subtle and wisdom-filled feature of the story, in full accordance with the ‘world-wonders’ to which Spiritual Science provides the key again today. We contemplate its profundities with reverence and admiration. This story of the dismemberment of Dionysos and the rescuing of his heart by Pallas Athene, who took it to Zeus, is only the macrocosmic counterpart of something which takes place microcosmically in us.

We know that the blood which sets the heart in motion is the physical expression of earthly man. What would have happened if the intellectual expansion of the ego to an intellectual conception of the world had not saved it from being imprisoned in the human body? What would have happened had not Pallas Athene rescued the heart of the dismembered Dionysos and taken it to Zeus? Men would have walked about each imprisoned in his own bodily form, each imprisoned in those microcosmic forces of his body which manifest merely the lower egotistic impulses, through which man does in fact tend to cut himself off as an isolated person enclosed in his skin. Of course man does have within him those forces which led to the dismemberment of Dionysos. They are the lower impulses of human nature, those which work in an animal, an instinctive way, and are the basis of human egotism. Those are the impulses from which develop sympathy and antipathy, everything of an instinctive nature, from hunger and other allied instincts to the reproductive instinct, which as such belongs entirely to the category of lower instincts. Had it depended upon Hera alone, had Pallas Athene not intervened to save man, he would only have developed an appetite for food, for the process of reproduction, in short for all the lower instincts.

What then happened to enable man to overcome this egotism, concentrated solely upon his lower nature? These lower instincts do constitute egohood, but there is something in human nature which lifts us above them. It is the fact that in our hearts we can still develop a different kind of enthusiasm from the egotistic passions—the hunger that drives us to maintain life and the sexual instinct that drives us to maintain the species. Those appetites, after all, still leave human nature plunged in its egotism. It is only because something else is intermingled with them that their egotistic character can to a certain extent be overcome, that they can be released from the body. There is a higher element connected with the heart, particularly with the circulation of the blood, which develops higher enthusiasms. When our hearts beat for the spiritual world and for its great ideals, when our hearts are afire for things of the mind, when we feel as much warmth for the spiritual world as a man feels in his lower instincts in the erotic life, then human nature is being purified and spiritualised by what Pallas Athene has added to the deed of Hera. Humanity will only become able to understand this tremendous truth in course of time, for at present there is much in human nature to give the lie to it. How often do we hear this sort of thing said: ‘Some people are very queer, they get worked up about all sorts of things which really don't exist, they get as heated over abstractions, over mere ideas, as other men do about real life’—meaning by that the satisfaction of hunger and other lower instincts. But those who are capable of developing so much warm enthusiasm for the super-sensible, for things in no way concerned with the lower instincts, that they can feel the super-sensible world to be a reality, have devoted themselves to what Pallas Athene added to the work of Hera. That is the microcosmic counterpart of the forces holding sway in the universe, of which Greek mythology gives us such a magnificent picture when it tells how Pallas Athene rescued the heart of the dismembered Dionysos and took it to Zeus who hid it in his loins. After the old clairvoyant consciousness had entered into man it merged with his bodily nature; this is wonderfully expressed in the Greek myth in the fact that the Dionysos-nature is concealed in the loins of Zeus; for all that would have sprung from the dismembered Dionysos would have had its microcosmic counterpart in what emanates from man's lower bodily nature. Thus we see how wonderfully what is given in the magnificent pictures of the old Dionysos saga is in agreement with Spiritual Science.

However, we are told how the old clairvoyant consciousness, represented by the elder Dionysos, developed further into the younger Dionysos, into the later consciousness, into our present ego-consciousness. For the macrocosmic counterpart of our present ego-consciousness, with its intellectual civilisation, with all that derives from our reason, and from our ego generally, is in fact the second Dionysos, who was born because a love-potion, brewed from the rescued heart of the dismembered Dionysos was given to Semele, a mortal, and resulted in her union with Zeus—with the forces of the astral body. Thus one who as a human being is already different, unites with what has come over from the Moon evolution, and from this union comes the man of today, who has his macrocosmic counterpart in the younger Dionysos, the son of Zeus and Semele. What further are we told about this younger Dionysos? Surely if he is the macrocosmic counterpart of our intellectual ego-forces, then he must be the intelligence which spans the Earth, which is outspread in the widths of space. If Greek feeling is to be in accordance with the truth, it will have to think of the younger Dionysos, the macrocosmic counterpart of our intellectual ego, as the intelligence which encircles the Earth; it will have to think that there moves a being outside in space who is like intelligence passing from land to land! And, wonderfully enough, we do find in Greek mythology the splendid legend of the second Dionysos who travelled from Europe to far-distant India, everywhere teaching men the arts of agriculture, the cultivation of the vine, and so on; we find how he then crossed into Arabia, returning again through Egypt. Every variety of intellectual civilisation stems from the journeys of the younger Dionysos; what we in our abstract dryas-dust way call the spread of intellectual civilisation, the old Greek mythology called the journeys of the younger Dionysos, who taught men agriculture, taught them the cultivation of the vine, besides teaching them science, the art of writing and such things, during journeys which carried him all over the earth. The conceptions of the older and the younger Dionysos fit in wonderfully together; they are pictures of mankind advancing from its older, clairvoyant consciousness, with its macrocosmic counterpart in the older Dionysos, to the younger, intellectual consciousness which has a macrocosmic counterpart in the younger Dionysos.

Let us once more turn to the thought which formed the starting point of this lecture, the idea that the ancient Greek gods were Atlantean men. ... The older Dionysos ... you will feel of him that—although the son of Persephone and Zeus has already taken Earth-elements into himself through the Titans, he still has a very close affinity with the gods of the Zeus hierarchy. He is the son of Zeus and Persephone, a super-sensible Being. This elder Dionysos from the very fact that he is still the son of Zeus as well as of Persephone—a super-sensible figure of the post-Atlantean epoch—is in his very nature allied with the Zeus hierarchy. Because of this, ancient Greek consciousness is clear, and the legend makes it clear, that the elder Dionysos, Dionysos Zagreus, like the other Greek gods, lived as a human being in Atlantis, walked the Earth as a man in Atlantis. But when you enter into the spirit of the saga of the younger Dionysos, who is already closely related to man, being born of a human mother, you see that the myth is aware that he is actually more closely akin to man than to the gods. Hence the legend relates what is in fact true, that the younger Dionysos was actually born in Greece in remote antiquity, and lived in a post-Atlantean fleshly body. Just as the forces of Zeus were once to be found in an Atlantean Zeus, in the same way what we recognise as the intellectual civilisation which is spread throughout the world, this mental macrocosmic counterpart of the personal intellectual ego, once lived as a man, as the younger Dionysos, in the post-Atlantean epoch, somewhere in Greek pre-historic times. This Dionysos the younger actually lived, he was one of the Greek Heroes. He grew up in Greece, and travelled to Asia, getting as far as India. This journey really did take place! And much of Indian civilisation—not the part which has survived from the teaching of the Holy Rishis, but another part—derives from the younger Dionysos. Then with his band of earthly creatures he journeyed to Arabia and Libya, and back again to Thrace. This prodigious pre-historic journey really took place. Thus a Dionysos figure who actually lived as a man, accompanied by a remarkable band of followers, described in mythology as sileni, fauns and other like beings, actually made the round journey to Arabia, Libya, Thrace and back again to Greece. When the time came for his death, he poured out his soul into the intellectual civilisation of mankind.

Thus one is justified in asking: ‘Is Dionysos the younger alive today?’ Yes, my dear friends. Go where you will, look at what lives in the world as intellectual culture, consider the mental content of what is given to us by modern historians in such a hopelessly dry-as-dust form, and which is called the tradition of history or something equally fantastic—consider this in its concrete reality. Think of this concrete, macro-telluric element which surrounds the Earth like a spiritual sheath, which subsists from epoch to epoch, which is not only in every head, but which as an atmosphere of intellectual culture also envelops all men in their daily lives—therein lives Dionysos the younger! Whether you turn to the teaching of our universities, or to the intellectual training which is applied to technology, whether you look at the kind of thought which has come into the world and forms the mental atmosphere of the banking and financial system throughout the world, in all that there lives the soul of Dionysos the younger. Since the death of the personality of the younger Dionysos who made that great journey, his soul has gradually been poured out into the intellectual civilisation of the entire Earth.

• 1. Scene 2 of The Soul's Probation. The precise words are:
  “Der höhern Wahrheit Wege sind verworren;
  nur der vermag zurecht zu finden sich
  der in Geduld durch Labyrinthe wandeln kann.”
  Translated as:
  “Tangled the paths that lead to higher truths!
  And only those may hope to reach the goal
  Who walk in patience through their labyrinths.”

We have devoted much attention in these lectures to a subject that arose out of the dramatic performances which preceded them, but it is a subject which is intimately bound up with the aim we have set before us in this year's Cycle. I am referring to the world of the Greek gods and the form it took. Since our actual subject is ‘Wonders of the World, Ordeals of the Soul and Revelations of the Spirit’, why should we have spent so much time talking about the world of the Greek gods? The reason is that such a study can provide—as well as much else—the basis we need for a spiritual-scientific study of the world. I have pointed out that the concept of nature and natural existence which is generally accepted today was quite unknown to the ancient Greek. If we call to mind what the thought and feeling of ancient Greece was really like, we find there no chemical, physical, biological laws as we understand them today. What lit up in the soul of the ancient Greek, what was enkindled in the spirit of this marvellous Greek civilisation when the eye (clairvoyant or otherwise) was directed upon the wonders of the world, presented itself to them as a kind of knowledge, a kind of wisdom; but for us it is the marvellous structure of their world of gods. Anyone who looks upon this world as having no inner coherence, which is the usual attitude, knows nothing of what it is trying to express. This world of the Greek gods, in its wisdom-filled structure, is actually the Greek reply to the question ‘What is the response of the human soul to wonders of the world?’ The Greek response to the riddle of the world was not a law of nature as we understand it, but the shaping forth of some group or other of divine beings or divine forces. Hence in these wonderful clues we have followed up in the last few lectures, and which we sometimes found so astonishing, but which, pieced together, give us the world of the Greek gods, we cannot help seeing the equivalent of our own dry-as-dust, prosaic, abstract wisdom. And if we want to make real progress in Spiritual Science we must acquire a feeling that it is possible to think and feel in an entirely different manner from the modern way.

But when in the last lecture we were considering the figure of Dionysos, our attention was drawn to yet another thing. While the rest of the gods represent what was reflected in the soul of the Greek when he tried to understand the wonders of the world, we found that in the figure of Dionysos the Greek has concealed what we might call the inherent contradiction of life, and we shall get no further unless we give some thought to this aspect. Abstract logic, abstract intellectual thinking, is always trying to discover inconsistencies in higher world-conceptions, and then to say, ‘This world-conception is full of inconsistencies, it cannot therefore be accepted as valid.’ The truth is, however, that life is full of contradictions, indeed nothing new, no development would be possible unless contradiction lay in the very nature of things. For why is the world different today from what it was yesterday? Why does anything become, why does not everything remain as it was? It is because yesterday there was a self-contradictory element in the state of things, and today's new state has arisen through the realisation of yesterday's contradiction and its overcoming. No one who sees things as they really are can say, ‘Falsehood is detected by proving contradiction’ ... for contradiction is inherent in reality. What would the human soul be like if it were free from contradictions? Whenever we look back at the course of our life we see that it has been activated by contradictions. If at some later date we are more perfect than we were earlier, it has come about because we have got rid of our earlier condition, because we have discovered our earlier state to be in contradiction to our own inner nature, and thus have called forth a reality of our own inner being in contradiction to what was. Contradiction is everywhere at the basis of all beings. Particularly when we study the entire man, the four-fold man, as we are accustomed to treat of him in the light of occultism, do we find this contradiction, a contradiction which addresses itself not only to our reason, to our philosophy, but to our hearts, to our whole soul-nature.

We must constantly remind ourselves of the fundamental basis of our Spiritual Science, that man as he stands before us consists of physical body, ether body, astral body and ego. Our being consists of these four members. Let us look at them as they meet us to begin with on the physical plane, in the physical world. We will for the present ignore the question as to how the human being appears to clairvoyant sight, we will just ask how the four members of the human being appear to physical eyes, for the physical world. Let us begin with the innermost member of the human being, the ego, which as you know we regard as the youngest—or better call it ‘the ego- bearer’. The outstanding characteristic of this human ego occurs at once to anyone who studies the world with even a little intelligence. However widely we search, we shall never find this ego by the exercise of our physical senses, by exercising our faculties for knowledge of the physical world. It is not visible to our eyes, nor in any way perceptible to any faculty for acquiring knowledge of the outer world. Hence when we meet another man, if we only try to study him physically, with purely physical instruments, if we do not enlist the help of the clairvoyant eye, we can never observe his ego. We go about among men, but with organs of perception for the outer world we do not see their egos. If anyone thinks he can see egos he is utterly deceiving himself. With physical faculties for acquiring knowledge of external things we cannot observe the ego as such; we can only contemplate its manifestation through the organs of the physical body. A man may be inwardly a thoroughly untruthful person, but so long as he does not utter the lie so that it passes over into the external world, we cannot see it in his ego, because egos cannot be observed with external physical instruments. Thus, however far we go in investigating with the forces of physical knowledge, we only encounter this ego once. Although we know quite well that there are many egos upon the Earth, only one of them is to be perceived, and that is our own. In the physical world, or for physical instruments of knowledge, each man has only one opportunity of perceiving the ego, that is his own ego. So that we may say that the peculiarity of this youngest and highest member of the human being is that its existence, its reality, is capable of being perceived in one example only, in ourselves. The egos of all other men are hidden from us within their bodily sheaths.

From this ego, as the innermost, as the youngest, but also the highest member of the human being, let us now turn to the outermost member, to the physical body. As you know from things I have written or said on various occasions in recent years, the physical body can only be known in its true inner being to clairvoyant consciousness. To ordinary consciousness, to the physically based powers of physical knowledge, the physical body manifests itself only as maya or illusion. When we meet a man, what we see as his physical body is maya, illusion. But there are as many instances of this illusion of a physical body as there are men to be met with on Earth. And in this respect—as maya—our own body is just like that of other men. Thus there is a great difference between the perception of our own ego, of which only one example is given, and the perception of human physical bodies, of which we have as many examples as the people we know on Earth. We only learn to know the ego when we direct our physical faculty of knowledge upon ourselves. We have to look into ourselves with the power of knowledge which we have acquired upon the physical plane if we wish to learn to know our ego.

I should perhaps add, because there is so much unclear thinking, that what I mean by the ego which we perceive with our physical powers of knowledge belongs entirely to the physical world. It would be idle nonsense to say that what a man's normal faculties find within him as his ego ever belongs to any other world than the physical. If anyone were to consider the ego, observed not with clairvoyant but with normal faculties, as belonging to any other world than that of the physical plane, he would be making a mistake. In the higher worlds things look quite different; the ego too for clairvoyant consciousness is something very different from what man finds within him in normal consciousness. We must not think of the ego of which ordinary psychology and ordinary science speak as belonging to anything but the physical plane; only we are looking at it from within, and because we stand within it, as it were, because we do not confront it from the outside, we are able to say: ‘Admittedly we learn to know this ego upon the physical plane only, but we do at least learn to know it in its own inner being, by direct knowledge, whereas what we know of the physical body, of which we see so many specimens in the world, is only maya.’ For as soon as the faculty of clairvoyance is turned upon the physical body it dissolves like a cloud, vanishes away, reveals itself as maya. And if we wish to get to know the physical body in its true form we have to rise, not just to the astral plane but to the highest region of Spirit- land, to Devachan; thus a clairvoyance of a very high order is needed if we wish to learn to know the physical body in its true form. Here below, in the physical world, the physical body has only a quite illusionary stamp, and it is this counterfeit image that we see when we look at this physical body from outside. Thus these two members of the human organism, the highest and the lowest, show a very remarkable contrast. Here in the physical world we see the human physical organism as maya—that is to say, it is not at all in accordance with our inmost being; but the ego we see here in the physical world is in its physical manifestation quite in keeping with our inmost being. Please take note of that, it is an extremely important fact. Let me put it in another way, half symbolically, and yet with all the seriousness which the reality demands. Half symbolically ... yes, but this pictorial approach has a fulness about it which comes nearer to expressing the truth than any abstract concepts.

Half symbolically then, but also half seriously, I ask how we have to think of Adam and Eve in Paradise before the Fall. We know that according to the Bible they were unable to see each other's outer physical bodies before the Fall, and that when they did begin to see them they were ashamed. That is the expression of a most profound mystery. The Old Testament tells why Adam and Eve were ashamed of their bodies after the Fall. It indicates that before the Fall the bodies they had were more or less spiritual bodies, bodies only accessible to clairvoyant consciousness, bodies of quite different appearance from physical bodies, bodies which expressed the ego in its true form. We see that even the Bible recognises that quite a different bodily form, one only perceptible to clairvoyant vision, was really fitted to the deepest being of man, and that the external physical body we have today actually does not measure up at all to the inner being of man. What then did Adam and Eve feel when their relation to each other was no longer one in which they did not see their physical bodies, but on the contrary, one in which they did see them? They felt that they had fallen into matter, that, out of a world to which they had formerly belonged, denser matter than had been theirs formerly had been instilled into them. They felt that man with his physical body had been transplanted into a world to which, if the true nature of his ego is taken into account, he does not belong. No more striking expression could be found to mark how little the outer expression of his being, the sensible reality, really measures up to the divine ego than this being overcome by shame.

But we can look at the matter from another aspect, which throws quite a different light upon it. If man had not descended into his physical body, had not taken into himself the denser matter, he would not have been able to acquire his ego-consciousness, or in terms of the Greek mind, he would not have been able to participate in the Dionysos forces. That also was felt by the Greeks. They felt that the ego of man as it lives on the physical plane has within it not only those forces of a higher spiritual, super-sensible world which it had had before the Fall, and which stream into it out of the spiritual worlds above, but that it is also dependent upon forces which come from quite another side, from the opposite direction. We know that before man had acquired his present ego-consciousness it was normal for him to have a clairvoyant consciousness. But this clairvoyant consciousness was a pictorial one, a dreamlike one, it was not a consciousness lit up by any real intellectual light; man only acquired that later. This old clairvoyant consciousness had to be lost to man in order that a new ego-consciousness could arise. To this end the old form of the ego, the old Dionysos Zagreus had to be destroyed.

We had before us yesterday the impressive picture of how this came about—of how in the language of Greek mythology the elder Dionysos was dismembered by the Titans, and emerged again later as the younger Dionysos, that is, as our present ego-consciousness, the consciousness which has come about in human evolution as the achievement of time. But in order to bring about the birth of the younger Dionysos the human mother, Semele, has to play her part. The figure of Semele furnishes another example of the unerring wisdom of Greek feeling for the true wonders of the world.

A necessary condition for the coming into existence of this younger human ego was that the old clairvoyant consciousness had to die out, had to sink below the horizon of consciousness. Anyone who knew that—and those who built up Greek mythology did know it—said to himself: ‘Once upon a time the human soul was endowed with a clairvoyant consciousness which looked up into a world full of spiritual beings and spiritual deeds, into a world in which the human being was still a fellow-citizen. But in course of time man has withdrawn from this spiritual world, and has become a quite different being, a being permeated by an ego.’ What would happen to a man of today if, without his having undergone any preparation, any kind of esoteric training, suddenly, in a moment, there were to stand before him, instead of the physical world as it appears to physical eyes and physical ears, the world that was there for the old clairvoyant consciousness? Let us imagine that, by some miracle or other, instead of the world which displays itself to him in the star-strewn heavens, in the rising and the setting of the sun, in mountain and cloud, in minerals, plants and animals, suddenly the world of old Atlantis were to stand before a normal human consciousness of today ... the man would be shattered, so dreadful, so alarming, would seem the world which is nevertheless all around us; for this world is there behind everything, it is all around us ... but it is covered over by the world of our ego. There is a world around us which would fill the man of today with fear, would shatter him with terror, if he were suddenly confronted by it. But the ancient Greek felt this too. That is also implicit in the wonderful, wisdom-filled form of the Dionysos saga. Dionysos had to come from another direction from that of the world-wonders in which the ancient Greek consciousness had placed Zeus and the other figures of the upper gods ... the ancient Greek felt that in what constituted the world of men there lived something different from what lived in the gods of Zeus's world.

That the world in which we live has a heterogeneous constituent was felt too by the Greek. He felt that an element is included in our physical human existence that is certainly not present in the super-sensible world. Hence the younger Dionysos, macrocosmic representative of our modern ego-consciousness, could not be like the elder Dionysos, a son of Persephone and Zeus, but he had to be a son of an earthly mother—he was the son of Semele and Zeus. But we must bear in mind what the Greek consciousness added in the further development of this saga. It was brought about through the machinations of Hera that Semele saw Zeus in his true form, not as the old Atlantean hero, but as he now is. That could only happen by means of clairvoyant consciousness. What then does it mean that Semele was to see Zeus for a moment as he now is? It simply means that Semele became for a moment clairvoyant. She was destroyed by flame because she saw Zeus in the flames of the astral world. Semele bears witness to this human tragedy, a tragedy which would immediately come about if man, unprepared, were to enter clairvoyantly the spiritual
world.

Hidden somewhere or other in the world of the Greek tales, all the truths about the wonders of the world are to be found. We find secreted there how Dionysos, the macrocosmic representative of the ego—the ego which no man endowed with normal consciousness can see in more than one exemplar—derives from a being of the physical world; that, so to say, what only meets the eye for normal physical consciousness as a maya was embodied in Dionysos; in other words, we see how Dionysos had to participate in the great Illusion, in maya. Today when we discuss the wonders of the world in our prosaic, dry-as-dust way, we speak of physical, chemical, biological laws. The Greek used splendid pictures which really penetrate far deeper into those wonders than our laws that only skim the surface. This is true of the whole world of Greek legend and Greek mythology.

Thus we see as if in a mighty occult script, the question arising out of this Greek myth. If this essential human ego is to manifest in a bodily form, can we expect to see it in the human form we have in the physical world? No, for this form is maya, it is not at all a manifestation of the real ego, it is truly of such a nature that the real egos in Adam and Eve were right to be ashamed of it. What we as men are confronted by today is in fact a real contradiction, and the Greek felt that too. Although it has often been said, very superficially, that he only paid attention to the outer beauties of Nature, even the Greek felt the self-contradiction in the external human form. He was not a naturalist in the sense in which modern man believes he was, but he felt profoundly that the human form as it walks the Earth today is a compromise, from no aspect does it show itself to be what in reality it ought to be. Suppose for a moment that the human form had only arisen under the influence of physical, etheric and astral bodies, suppose that no ego had entered into this human form, then it would have been fashioned as it was when it came over from the previous embodiments of our Earth, as it came over from Saturn, Sun and Moon. Then the human form would be different from what it actually is. If the Earth had not endowed man with the ego, men would be walking about with quite different-looking physical forms. Secretly, in the depths of his soul, the ancient Greek wondered what the human form would look like if earthly men today were ego-less, if men had not participated in the blessings bestowed by the Earth, had not participated in the coming into existence of the ego, had not taken Dionysos into themselves! If there were among us on the Earth men who had developed purely under the influence of the forces of physical, etheric and astral bodies, he wondered what they would look like. And the Greek—uplifted, inspired by the spirit, and moved by unutterable depth of feeling—even put to himself the corresponding question: ‘If there were only the ego, if the ego had not been drawn into the physical, etheric and astral bodies, how would it be formed?’

It would not have a physical body such as it has now, it would have a spiritual body that would be quite different from our external human body. But this spirit-body exists only for a clairvoyant consciousness, it is nowhere to be seen in the physical world. What, then, really is the man who actually walks about the earth? He is neither the ego-less man, purely under the influence of astral, etheric and physical bodies, nor is he the ego-man, but a compromise between the two, something coming about as the result of a combination of both. The man we see before us is a composite being. The Greeks felt this and they said to themselves: ‘Since Dionysos, the younger Dionysos, is really the first teacher of intellectual civilisation, we must imagine him as not yet in a body which has already been subjected to the influence of the ego, for it is through the effect of the Dionysos civilisation that man has first to acquire the intellectual ego. Therefore Dionysos must be represented as this human ego still outside the human body.’ So when the Greeks depicted the procession of Dionysos, which I have called a march of civilisation, they could only accurately represent it on the basis that the essential ego of Dionysos had not yet entered the human body, but was just on the point of doing so; they could only imagine that Dionysos and all his followers had the kind of bodies which would inevitably come about if there were no egos in them, if their bodies were under the influence of forces emanating only from the physical, etheric and astral bodies. They said to themselves: ‘Dionysos and his rout should not look like the man of today, whose bodies are the combined result of the invisible ego and the visible body, but the invisible ego should hover as an aura over the bodily form and the body should be so fashioned as would inevitably come about under the sole influence of physical, etheric and astral bodies, that is, as a man would inevitably be formed if he had continued to develop the forces he had brought over from the Moon without taking in the Earth ego.’

Because the Greek soul has given a graphic answer to this world-riddle quite in accordance with the truth, it has portrayed in the figure of Dionysos, and particularly in the figures of those who constituted his band of followers, human figures who have the ego outside them, and whose own external forms really show only the forces of physical, etheric and astral bodies. These are the satyrs and Sileni who follow Dionysos on his travels, that wonderful creation of picture forms which comes to us from Greek thought. That is what man would look like if we were able to separate the composite form into its component parts. Imagine for a moment that by some kind of magic the physical, etheric and astral bodies of a man could be so treated that the invisible, super-sensible body of the ego could be torn out of him, then he would turn into a figure resembling those who followed in the train of Dionysos.

But the Greeks in their admirable mythology have also drawn attention to something else. We know that the ego has only gradually drawn into the human form, that in the time of Atlantis it was not yet within the body. What then, were these Atlantean bodies like? In the satyrs and the fauns and in Pan, as we shall see later, Greek fantasy and Greek intuition has elaborated pictures of the average Atlantean. Under present Earth conditions such human forms can of course no longer arise. The figures of the satyrs and the fauns and the whole rout of Dionysos represented those stragglers who had most closely retained the ancient Atlantean form. Dionysos had to take with him on his travels the very men who bore the least trace of the ego within them, because he was to become the ego's first teacher.

We see then that the Greeks represented in this train of Dionysos the forms of average Atlantean men. Atlantean men were so formed that they did not have skeletons such as men have today. The human body has become more solid; it was much softer in Atlantean times. For this reason it was incapable of preservation, and the geology, the palaeontology, of today will be hard put to it to find any trace of the real Atlantean man. But a geology, a palaeontology, of quite a different kind has preserved the Atlantean man for us! It is not in the geological strata of the earth that we have to delve if we wish to know the man of prehistoric times, the man whose higher corporeality was still outside the physical body. To burrow in the earth is quite absurd; in the earth we shall never find traces of prehistoric man which are anything but decadent. But in the strata of human spiritual life, in the strata of spiritual geology which have been preserved for us in the wonderful Greek mythology, there we shall find the normal, average, Atlantean man, just as in the geological strata of the earth we find snail shells and mussel shells. Let us study the configuration of the fauns, of Pan and of Silenus; it is there that we have the spiritual fossils which lead us to the Earth's prehistoric humanity. Therein we see how the ancient Greek consciousness had an answer to wonders of the world which today may be dubbed sentimental, dreamy, fantastic, but which nevertheless was imbued with a kind of science more profound than our modern abstract, prosaic, intellectual science. There are today many Darwinian and anti-Darwinian hypotheses as to what prehistoric man looked like. The Greeks set this world-riddle before us in a way that can satisfy the soul. Neither Haeckelism nor any other branch of Darwinism, nor the excavations of geology, tell us anything about the outward appearance of prehistoric man, but Greek mythology has supplied the answer to this question for us by its representations of the rout of Dionysos in its plastic art.

We must come to feel that Greek mythology really provides a serious answer to questions about the wonders of the world, and then we shall be able to enter into it ever more deeply. It is only someone who does not understand what underlies these things who can say, ‘I can't accept that interpretation, it is too far fetched.’ Anyone who knows the whole story in all its ramifications, besides knowing the true development of man as revealed by the Akasha Chronicle, knows that there is nothing fantastic, nothing sentimental in what is being put before you today as Spiritual Science. The fancifulness, the sentimentality, lies in the abstract, empirical science of today, which imagines that it can dig up from the strata of the physical earth something that is not there, and can make a study of that while it ignores the wondrous script of spiritual geology which comes before us, to the rescue of human wisdom and its evolution, in the impressive mythology of ancient Greece.

What is it that has been the theme of our lectures during the last few days? We have been trying to bring to light again in the impressive pictures of Greek mythology, as the expression of an ancient wisdom, what in our own time we can come to know through Spiritual, or Occult Science; and we have certainly seen how much of what we come to know today in quite another way is to be found there as something quite obvious. When we realise this, especially when we discover that the deepest and most significant principles of knowledge, principles still today not fully recognised, were already expressed in pictorial fashion in this Greek mythology, our usual very superficial ideas about it are bound to be severely shaken.

The Greeks felt that what they hid in their Mysteries and associated with the figure of Dionysos was still deeper and more significant than all that they associated with the upper gods—with Zeus, Poseidon, Pluto, with Apollo, Mars and so on. For whereas they expressed pretty well everything which had to do with the upper gods exoterically, by means of the world around them, they veiled what had to do with Dionysos within the sanctity of the Mysteries, and only communicated it to those who had undergone a thorough preparation.

What then was the contrast between what the Greeks felt in their ideas about the upper gods, and what was withdrawn into the sanctity of the Mysteries? What was the fundamental difference? In their ideas about the upper gods, about Zeus, Poseidon, Pluto, Apollo, Mars and so on, they expressed everything of which one can become conscious through a deeper insight into the wonders of the world, a deeper insight into what takes place all around us and into the laws which govern it. But something essentially different was involved in what was associated with the figure of Dionysos; Dionysos had to do with the deepest vicissitudes of the human soul struggling for knowledge and for entry into the super-sensible worlds. The Mysteries associated with his name threw light upon the lot of the soul struggling for knowledge, living in the depths; they shed light upon all the testings which the soul had to undergo on its way.

If we would understand the figure of Dionysos and his connection with these tribulations, we must first give some thought to what modern Spiritual Science has to say about the human mind in the act of cognition. It might seem that modern man has abundant opportunity to become instructed as to what cognition really is. For the study of philosophy is accessible in all countries, and it is to this that we look to supply the answer to the question of how knowledge comes about. But from the standpoint of Spiritual Science philosophy has not been very successful in answering this question, and you can easily see why this is. So long as philosophy—the ordinary philosophy of the day—refuses to recognise the truth about the human being, that he consists of physical body, etheric body, astral body and ego, it can come to no viable theory of knowledge. For knowledge is bound up with the whole being of man, and unless the true being of man, his fourfold nature, is taken into account, the question as to what knowledge is will only be answered by the empty phrases which are so familiar in modern philosophy. Because of the limited time at our disposal I can of course only briefly refer to this, I can only say a few words about the nature of human knowledge. But we shall understand one another if we begin by asking how it is acquired as distinct from what it may signify.

You all know that the human being could never attain to knowledge if he did not think, if in his mind he did not carry on something akin to work in ideation or thinking. Knowledge does not come of itself. The human being has to undertake work within himself, he has to allow ideas to pass through his mind if he wants to know. As adherents of Spiritual Science we have to ask ourselves where in human nature those processes take place which we designate as ideation, as mental representation, and which lead to knowledge.

According to the materialistic illusion, the typical philosophic fantasy of today, knowledge comes about as a result of work carried out by the brain. Admittedly, work does take place in the brain in the act of cognition, but if we bear in mind that the main thing in knowledge is the work within the soul in the life of ideation, the question must arise: ‘Has the content of the process of ideation anything to do with the work which goes on in the brain?’ The brain is part of the physical body, and what constitutes the content of our life of ideation, what constitutes the work of our soul in ideation, in mental representation, which is what brings knowledge about, does not go as far as the physical body; that all takes place in the three higher members of the human being, takes place from the ego through the astral body down to the etheric body. As far as its content goes, you will find nothing in any element of our process of ideation which takes place in the physical brain. Thus, if we are talking expressly of the content, or of the activity of mental representation, we must attribute that solely to the three higher super-sensible members of the human being, and then we can ask ourselves what the brain has to do with all this that goes on supersensibly in the human being. The obvious truth upon which modern philosophy and psychology are based, that in the act of cognition processes do take place in the brain, has of course to be admitted, it cannot and should not be denied, but it is relatively unimportant. Nothing of the mental representation itself lives in the brain. What significance, then, has the brain, has the external bodily organisation in general, for knowledge, or let us say to begin with, for the life of ideation?

Since I must be brief, I can only indicate it pictorially. As regards what really happens in our souls in the forming of ideas and in thinking, the work of the brain has precisely the same significance as a mirror has for the man who sees himself in it. When you with your personality move through space, you do not see yourself—unless you meet a mirror; then you do see what you are, you see how you look. A man who claims that the brain thinks, a man who professes that the work of ideation, of representation, goes on in the brain, is just about as shrewd as the man who looks at a mirror and says: ‘I am not walking about out here, that is not me. I must get inside the mirror, that is where I am.’ He would soon become convinced that he was not in the mirror, but that the mirror was reflecting what was outside it. So it is with the whole of the physical organisation. What becomes evident through the work of the brain is the inward super-sensible activity of the three higher members of the human organisation. The mirror of the brain is needed in order that this activity may become evident to the human being himself, in order that through the mirror of the brain he may perceive what he is supersensibly; this is an inevitable result of our contemporary human organisation. If, as an earthly being today, man had not this reflecting bodily organism, primarily the brain, he would still think his thoughts but he would not be aware of them. The whole endeavour of modern physiology and a good deal of modern psychology to understand thinking is about as clever as looking into a mirror to find your own reality. What I have here said in a few words can be epistemologically and scientifically substantiated in the strictest manner. It is of course quite another question whether the argument would be at all understood. Experience indeed suggests the contrary. In however strictly logical a manner one argues today even with philosophers, they do not understand a mortal word, because they just do not want to go into these things. For in the outer world today there is still absolutely no will to tackle the most serious problems concerning the human faculty of cognition.

Let us take this diagram to represent the human physical bodily organisation. When we wish to express in correct diagrammatic form the human process of cognition, we have to say: ‘No part of what thinking is, nothing of the act of cognition, takes place anywhere within this external physical organism; it all takes place in the adjacent etheric and astral bodies and so on.’ It is there that all the thoughts which I have indicated diagrammatically by these circles are to be found. These thoughts do not enter into the brain at all—it would be nonsense to think that they do—they are reflected through the activity of the brain and thrown back again into etheric body, astral body and ego. And it is these images which we ourselves have first produced, and which are then made visible to us by the brain—it is these mirrored images which we see when as earthly men we become aware of what actually goes on in our soul-life. Within the brain there is absolutely no thought; there is no more of thought in the brain than there is of you in the mirror in which you see yourself.

But the brain is a very complicated mirror. The external mirror in which we see ourselves is simple, but the brain is tremendously complicated and of necessity a complex activity takes place in order that it can become the instrument, not indeed for producing thought but for reflecting it. In other words, before a single thought of a single earthly man could come into existence, there had to be a preparation. We know that this preparation took place during the Saturn, Sun and Moon evolutions, and that in fine the present physical body, and with it the brain, is the result of the work of many spiritual hierarchies. So we can say that by the beginning of Earth evolution man on Earth was so formed that he could develop his physical brain to become the reflecting apparatus for what the human being really is, for the real man, who is at first only to be met with in the environment of this our physical bodily organisation. That is how we put it today, and it can surely be understood, at all events by an. audience of anthroposophists. Fundamentally this process of cognition we are examining is quite easy to understand.

What we today are able to understand in this way was felt by the ancient Greek, and therefore he said to himself: ‘There is concealed in this physical bodily organism, without man's having any direct consciousness of it, something of great significance. This physical organism is undoubtedly from the Earth, since it consists of the materials and forces of the Earth, but there is something secreted within it which can reflect back the whole life of the human soul.’ When the ancient Greek was directing his feeling upon the microcosm, upon man, he called this element—coming from the Earth and thus macrocosmic—this element which played a part in the constructing of the brain, the Dionysian principle; so that it is Dionysos who works in us to make our bodily organism into a mirror of our spiritual life.

Now if we apply ourselves to this purely theoretical exposition, if we enter into it, we can experience that the soul is being put to a first and very gentle trial; it is very slight, and since the organisation of present-day man is not tuned to the most delicate refinements, it usually passes unnoticed. These challenges will have to become ruder if the man of today is to feel them.

It is only when one is filled with enthusiasm for knowledge, when one looks upon the attainment of knowledge as a matter of life itself, that one feels what I am about to describe as a first tremendous challenge to the soul. It comes about when this very knowledge leads us on to recognise that the mighty word of wisdom ‘Know thyself’, resounds towards us out of primeval times. Self-knowledge, as the cardinal maxim upon which all other true knowledge turns, shines before us as a high ideal. In other words, if we want to attain knowledge in general, we must first endeavour to get to know ourselves, to get to know what we are. Now all our knowledge takes its course in the process of ideation. Our life of ideation, or mental representation, which reproduces for us all the things outside us, we experience in the form of mirrored image. The process does not penetrate at all into what we are as physical bodily organism; it is thrown back to us, and the human being can no more see into his own physical being than he can see what is behind the mirror. Moreover he does not penetrate into his physical organisation because his soul-life is completely filled by this process of representation. One is obliged to say: ‘Then it is quite impossible to learn to know oneself, one can come to know nothing but this process of ideation which has turned one into a reflecting apparatus. It is impossible to penetrate further, we can only reach as far as the frontier; and at the frontier the whole life of the soul is thrown back again, as a man's image is thrown back in a mirror.’ If an undefined feeling challenges us to know ourselves, we have to confess that we cannot do it, that it is impossible for us to know ourselves.

What I have just been saying is for most men of today an abstraction, because they have no enthusiasm for knowledge, because they are incapable of developing the passion which must come into play when the soul is confronted by its own absolute need. But imagine this realisation developed into feeling, and then the soul is faced with a hard task indeed: ‘You must attain something which you cannot attain!’ In terms of Spiritual Science that means that no knowledge which man can acquire by exoteric means will lead to any degree of self-knowledge.

From this springs the endeavour to press on by quite another path than that of ordinary knowledge to what the work of Dionysos within us is—to our own being. That has to take place in the Mysteries. In other words, something was given to man in the Mysteries which had nothing to do with the ordinary soul-life, that is only mirrored in our bodily organisation. The Mysteries could not confine man within the limits of exoteric knowledge, for that would never have enabled them to lead man into himself. Anyone determined to recognise only exoteric science would consequently have to say: ‘The Mysteries must have been pure humbug, for they only make sense on the assumption that something quite different from ordinary knowledge was cultivated in them, with the object of reaching Dionysos.’ Thus in the Mysteries we have to expect happenings of a kind which approach man in quite another way from all that man meets in ordinary exoteric life. This brings us directly up against the question: ‘Is there really any means of penetrating into what is ordinarily only a reflecting apparatus?’

I should like to begin from something seemingly quite unimportant. As soon as one takes the very first step in describing spiritual truths—truths which lead to reality and not to the maya of the outer world, not to illusion—one has to set about it in quite a different way from the way one sets about describing scientific or other matters in ordinary life. That is why it is so difficult to make oneself understood. Today men try to confine everything within the fetters which have been forged for modern science, and nothing that is not presented in this form is accepted as ‘scientific’. But with such knowledge it is impossible to penetrate into the nature of things. Hence in the lectures on Spiritual Science which are given here, a different style, a different method of presentation is used from the one to which ordinary science is accustomed; here things are so described that light is thrown upon them from several sides, and in a certain way language is taken seriously again. If one takes language seriously, one reaches what one might call the genius of language. In one of the earlier lectures of this course I said that it was not for nothing that in my second Rosicrucian Mystery Play, The Soul's Probation, I used the word dichten for an original activity of the World Creator, or that in The Portal of Initiation I said of Ahriman that he creates ‘in dichtem Lichte’.¹ Anyone who appraises such words in the light of present-day usage will believe that they are just words like any other. Not at all. They are words which go back to the original genius of language, words which draw out of the language something that has not yet passed through the conscious human ego-life of ideation. And language has many instances of this.

In the book The Spiritual Guidance of Man and of Mankind, I have pointed out what a beautiful expression there still was in old German for what is indicated in an abstract way by geboren werden (to be born). When a man comes into the world today he is said ‘to be born’. In old German there was another expression for this. The human being was of course not conscious of what really takes place at birth, but the genius of language, in which Dionysos plays a part, reaching in this way right into the activity of mental representation as distinct from the mere reflection of it—the genius of language knew that, when the human being goes through the gate of death, then in the first part of the time between death and a new birth, forces are at work in him which he has brought with him from his previous life and which are the forces which caused him to grow old in that life. Before we die we become old, and the forces which make us old we carry over with us. In the first part of the time between death and a new birth these forces go on working. But in the second half of the life between death and rebirth quite different forces set in. Forces take hold of us which fashion us in such a way that we return to the world as little children, that we become young. The language of the Middle Ages hinted at this mystery, by not using merely the abstract phrase geboren werden but by saying: Der Mensch ist jung geworden (the man has become young). This is an extremely significant expression! In the second part of Goethe's Faust² we find this phrase: im Nebellande jung geworden. Nebelland is an expression for the Germany of the Middle Ages; it means no more than to have been born in Germany, but in this expression there lies an awareness of the genius of language, thus of a higher Being than man, who participated in the creation of the human organism. That one speaks of ‘Dichtung’ in German is based on awareness that the ‘Dichter’ brings together what is outspread in the world, condenses it. One day there will be a philosophy which is not so dry and prosaic, not so philistine as that of today, because it will enter into the living genius of language, which in the ego-man of today underlies his conscious life of ideation. Much has to be elicited from this genius of language if one wants to characterise the things of the spiritual world, which lie beyond what ordinary consciousness can grasp.

Thus another method of presentation has to be used in the description of spiritual things. Hence the strangeness which is bound to be felt in many descriptions of the higher worlds. When we speak of the spiritual worlds we already meet at the very outset with something which must have originated behind what the human being has in his consciousness. It has to be drawn from the sub-conscious depths of the soul. Moreover, if one does this today something is necessary which seems quite trivial but is nevertheless important. If one wants to describe spiritual-scientific things in their true sense, one must forego the use of the customary terminology. One has perhaps even to go so far as to acknowledge quite consciously: ‘If you reject the customary terminology then the professors and all the other intellectuals will say you have no proper command of language. They will find all manner of things to object to, they will find you lacking in clarity; they will carp at all sorts of things in the way in which Spiritual Science is expressed.’ One has to accept that quite consciously, for it is inevitable. One must face up to the fact that one will probably be looked upon as stupid, because one fails to make use of the customary ‘perfectly logical’ terms, which in a higher connection are the height of imperfection.

What I have pointed out to you as a small matter—or not so small—was in ancient Greece a necessity for the pupil of the Mysteries, and is still so today. In order to come to his full self, in order to penetrate into his inmost being, which otherwise is only reflected by his external bodily organisation, the pupil must divest himself of the usual conscious external method of acquiring knowledge. Superficial persons could of course immediately say: ‘But you claim that the human being always retains his common sense, and judges everything in the higher worlds in accordance with it; yet you now say that he must renounce normal external knowledge. Surely that is a contradiction!’ In reality it is quite possible to test the things of the higher spiritual worlds with common sense and intelligence while nevertheless withdrawing from that form of conscious knowledge to which we are accustomed in the outer world. Here our souls are once more faced by a severe ordeal. In what does this ordeal consist?

As things are today, it is the habit of the soul to think and to apply the judgments of common sense within certain moulds, namely in those forms which in the ordinary process of mental representation are taught by the external world. That is the normal thing. And now imagine some professor or other, who is learned in the science of the outer world—and within the forms appropriate to that kind of knowledge an exceptionally able thinker. People come and say: ‘You want to make yourself understood by that professor; he obviously knows how to think scientifically in the modern sense of the term, if he can't understand you, you must have said something it is impossible for anyone to understand!’ Well, there is no need to dispute that our professor has a sound common sense judgment for the things of the ordinary external world. But our subject matter is the things of the spiritual world, and it will not do for him to listen with that part of his soul which brings common sense to bear on the ordinary things of the external world; he would have to listen with quite a different part of his soul. It does not follow that his common sense will continue to accompany a man when he seeks to grasp anything other than the things belonging to the outside world. Those are the things for which common sense is adapted; and a man may well possess an understanding for those things—and yet it may leave him in the lurch when he comes to the things of the spiritual world.

What is required if we intend to penetrate into spiritual worlds is—not a critique of spiritual-scientific things conducted by the instrument of common sense, but that we should take our common sense along with us in our approach to them, and not lose it on the way from outer science towards inner, spiritual science. What matters is that the soul should be strong enough to avoid the experience so many people endure today. You could describe it like this. As long as it is only a question of external science, these people are paragons of logic, but when they hear of Spiritual Science, then they have to make the journey from information about external things to information about the spiritual world. And on this journey they generally lose their common sense. Then they fancy that, because they had it with them when they started, they must have had it later on too! It would be a bad mistake to conclude that it is not possible to enter into the things of the spiritual world with common sense. It is just that one must not lose hold of it on the way there.

What I have just put before you in a petty example was in a far higher sense a necessity for Greek pupils of the Mysteries, as it is for modern mystics also. They have to slough off completely as it were their normal consciousness, yet for all that they have to keep with them the sound common sense which goes with normal consciousness and then make use of it as an instrument for judgment in an entirely different situation, from an entirely different viewpoint. Without relinquishing his normal consciousness no one can become a mystic. He has to do without the consciousness which serves him well in the everyday world. And the challenge to the soul which emerges at this point, on the way from the customary outer world to the spiritual world, is that it should not lose its common sense and treat as nonsense what, if it has held on to its common sense, reveals itself as a deeper experience.

Thus the pupil in the Greek Mysteries needed to divest himself of all that he was able to experience in the outer, the exoteric, world, and this is also necessary for the mystic today. Hence the things of the world outside sometimes assume quite different names when they enter into the sphere of mysticism. When in my Rosicrucian play The Soul's Probation it is said of Benedictus that in his speech the names of many things are changed, that they even take on a completely opposite meaning, this is something of deep significance. What Capesius calls unhappiness, Benedictus is obliged to call happiness.³ Just as after death our life to begin with runs its course backwards and we experience things in backward order, in the same way we have to change the names of things into their opposites if we are speaking in the true sense of the higher worlds. Hence you can estimate what an entirely different world it was which the ancient Greeks acknowledged as the content of the holy Mysteries.

What was the meaning of Dionysos in these Mysteries? If you read the little book The Spiritual Guidance of Man and of Mankind, which is to be published within the next few days, you will see that in all ages there have been great teachers of mankind who have remained unseen, who only manifest themselves to clairvoyant consciousness. You will see that when the ancient Egyptians said, in answer to a question from the Greeks as to who their teachers were, that they were instructed by the gods, it was the truth. They meant that men who were clairvoyant were inspired by teachers who did not descend to Earth, but who appeared to them in the etheric sphere and taught them. I am not putting it fancifully, what I am saying is absolutely true! When in ancient Greece pupils were introduced into the Mysteries, after having undergone due preparation so that they did not take such things lightly, superficially—as is done today when they are discussed in abstract terms—they were then in a position to see within the Mystery the teacher who was not to be seen by physical eyes but was visible only to the inspired consciousness. The hierophants, who were to be seen with physical eyes were not the important people. The important Beings were those visible to clairvoyant consciousness. In the Mysteries with which we are concerned in these lectures, in the Dionysian Mysteries, the highest teacher of the pupils who were sufficiently prepared was in fact the younger Dionysos himself—that figure which I have already told you was a real one, he who was followed by a train of sileni and fauns and who made the journey from Europe to Asia and back again. He was the real teacher of the pupils in the Dionysian Mysteries. Dionysos appeared in an etheric form in the holy Mysteries, and from him it was then possible to perceive things which were not merely seen as mirror-images in normal consciousness, but things which welled forth directly from the inner being of Dionysos.

But because Dionysos is in us, the human being saw his own self in Dionysos, and learnt to know himself—not by brooding upon himself, as is so often recommended by people who know nothing of reality—but the way to self-knowledge for the Greek Mysteries was to go out of himself. The way to self-knowledge was not to brood upon himself and to gaze only upon the mirror-images of ordinary soul-life, but to contemplate that which he himself was, though he could not reach down to it in normal consciousness, to look upon the great Teacher. The aspirants looked upon the great Teacher, who was not yet visible when they entered into the Mystery, as upon their own being. In the world outside, where he was recognised merely as Dionysos, he made his journey from Europe to Asia and back, actually incarnated in a fleshly body; there he was a real man standing upon the physical plane. In the Mysteries he appeared in his spirit-form.

In a certain way it is still so today. When in the world outside the modern leaders of men go about in human garb, they are unrecognised by the world. When from the standpoint of Spiritual Science we talk about ‘The Masters of Wisdom and of the Harmony of Feelings’ people would often be surprised to know in what simple, unassuming human form these Masters are to be found in all countries. They are present on the physical plane. But they do not impart their most important teachings on the physical plane, but following the example of Dionysos of old, they impart them on the spiritual plane. And anyone who wishes to listen to them, to be taught by them, must have access to them not only in their physical bodies of flesh, but in their spiritual forms. In a certain way that is true today as it was in the Dionysian Mysteries of old. Thus one of the tests we have to undergo is to obey the exhortation ‘Know thyself’ by going out of ourselves.

But in the Dionysian Mysteries the soul was exposed to yet another test. I told you that the aspirants learned to know Dionysos as a spirit-form. In the Mysteries they were actually instructed by him, they learned to recognise him as a spirit-form governed entirely by what was most essential and most important in man's own nature, by what represented the human self firmly planted upon the Earth. When the Greek pupils directed their clairvoyant sight upon the figure of Dionysos, then this Dionysos seemed to them a beautiful, sublime figure, a noble external representation of humanity. Now just suppose that one of these pupils had left the Mystery Temple, after having seen Dionysos there as a beautiful, sublime human form. I expressly draw your attention to the fact that the younger Dionysos still remained a teacher in the Mysteries long after the real man, of whom I have told you that he journeyed from Europe to Asia and back again, was dead. If however one of these pupils had left the place where the Mystery was enacted and had encountered in the world outside the real Dionysos incarnated in the flesh, if he had met that human being who corresponded to the higher man whom he had seen in the Mystery, he would have seen no beauty! Just as today the man who has entered into the Mystery may not hope to see the figure which he had before him in sublime beauty in the spiritual world in the same august beauty on the physical plane, just as he must be clear that the physical embodiment of the spiritual form which he met in the Mystery is maya, is complete illusion, and conceals the sublime beauty of the spiritual figure, so that in the physical world it becomes in a way hideous—so it was in the case of Dionysos. And what tradition has given us as the external appearance of Dionysos, who is not represented as such a perfect divine form as Zeus, is in fact the image of the Dionysos who was manifested in the flesh. The Dionysos of the Mystery was a beautiful being; the fleshly Dionysos was not to be compared with him. Hence it is no good looking for the figure of Dionysos among the finest types of antique human beauty. He is not so represented by tradition, and we have in particular to think of those who constituted his followers as being hideous in appearance, like the satyrs and sileni.

What is more, we discover in Greek mythology something extremely remarkable. We are told something which is in fact the truth—that the teacher of Dionysos was himself a very ugly man. This person, Silenus who was the teacher of Dionysos himself, the aspirants in the Mystery came to know also. But Silenus is described to us as a wise individual. We need only recall that a great number of wise sayings are attributed to him, sayings which repeatedly stress the worthlessness of the normal life of man if it is only viewed from the outside in its maya or illusion. Then we are told something which made a great impression upon Nietzsche—we are told that King Midas asked Silenus, the teacher of Dionysos, what was best for man. The wise Silenus gave the significant but puzzling reply: ‘Oh, thou race of brief duration, the best would be for thee not to have been born, or since thou hast been born, the second best for thee would be swiftly to die.’ This saying has to be rightly understood. It is an attempt to indicate the relationship between the spirituality of the super-sensible world, and the maya, the great illusion, of outer life.

Thus, when we look at them in their physical human forms, these exalted beings are by no means beautiful—or at any rate they can only be regarded as beautiful in a different sense from that in which the late Greek period understood ideal beauty. We can in a way still idealise Dionysos in contrast to what he was as a man in the outer world. If we wish to contrast the form Dionysos assumed in the physical with the majestic splendour of the spiritual form which he revealed in the Mystery itself, there is nothing to stop us doing so. We are not obliged to think of him as ugly. But we should be wrong to think of the teacher of Dionysos, old Silenus, otherwise than as with an ugly snub-nose, and ears which stuck out, and anything but handsome. Silenus, the teacher of Dionysos, who was finally to hand over to man the archetypal wisdom in a form suitable for the human egoconsciousness—a wisdom which sprang from the deeper self of man—this Silenus was still closely akin to the life of Nature, which man in his present bodily form has really grown out of. The ancient Greek imagined that the present comeliness of the human being, from the point of view of external maya, had developed out of an old, ugly, human form, and that the type of the individuality who was incarnated in Silenus, the teacher of Dionysos, was not at all pleasing to look at.

Now as students of Spiritual Science it will not be difficult for you, from all I have said so far, to suppose that both in the younger Dionysos and in his teacher the wise Silenus, we have to do with individualities who have been of immense importance for the education of modern human consciousness. Thus when we cast about to find the individualities in the spiritual environment who—both for our own as well as for Greek consciousness—were and are momentous for what man has become, we find these two, Dionysos and the wise Silenus. These individualities are there in prehistoric times into which no history, no epic, goes back, but of which nevertheless the later history of the Greeks tells us, particularly in the epic tradition of its sagas and its myths. In these times both the wise Silenus and Dionysos were incarnated in physical bodies, performed physical deeds and died, as their bodies had to do. The individualities remained.

Now you know of course that in human history very much happens which is highly surprising to the man who only thinks abstractly; this is especially the case as regards the incarnation of human and other beings. Sometimes a later incarnation, although more advanced, may from the outside seem less perfect than an earlier one. In my second Rosicrucian Mystery Play, in the incarnation of the monk in the Middle Ages (Maria in modern times), I have been able to give just a very faint idea of the spiritual realities. Thus in history too the abstract thinker must sometimes be overcome with astonishment when he contemplates two successive incarnations, or at any rate incarnations which belong together. The younger Dionysos, who, I told you, allowed his soul to be poured out into external culture was nevertheless able at a specific time to gather himself together again as a soul in a single physical human body; he was born again, incarnated among men; but in such a way that he did not keep his old form but added to his outer physical form something of what had constituted his spirit-form in the Dionysian Mysteries. Both the younger Dionysos and his teacher, the wise Silenus, were reincarnated in historical times. Those initiated in the Mystery-wisdom of ancient Greece were fully conscious that these two had been born again; so were the Greek artists, who were stimulated and inspired by the Initiates.

Little by little such things have to be told if Spiritual Science is not to stop at platitudes, if it is to enter into the reality. Things which are true have to be told for the sake of the further evolution of humanity. The wise old teacher of Dionysos was born again, and in his further incarnation was none other than Socrates. Socrates is the reincarnation of old Silenus, he is the reincarnated teacher of Dionysos. And Dionysos himself, that reincarnated being in whom verily lived the soul of Dionysos of old, was Plato. One only realises the profound meaning of Greek history if one enters into what was known—not of course to the writers of external history—but to the Initiates who have handed down the tradition from generation to generation right up to today—knowledge which can also be found in the Akasha Chronicle. Spiritual Science can once more proclaim that Greece in its early period harboured the teacher of humanity whom it sent over to Asia in the journey conducted by Dionysos, whose teacher was Silenus. What Dionysos and the wise Silenus were able to do for Greece was renewed in a manner suited to a later age by Socrates and Plato. In the very time when the Mysteries were falling into decay, in the very time in which there were no more Initiates who could still see the younger Dionysos clairvoyantly in the holy Mysteries, that same Dionysos emerged as the pupil of the wise Silenus, he who had himself become Socrates—emerged as Plato, the second great teacher of Greece, the true successor of Dionysos.

One only recognises the meaning of Greek spiritual culture in the sense of ancient Greek Mystery-wisdom when one knows that the old Dionysian culture experienced a revival in Plato. And we admire Platonism in quite another way, we relate ourselves to it in its true stature when we know that in Plato there dwelt the soul of the younger Dionysos.

• 1. dichten = to compose, as author or a poet, to make literature; dicht = thick. In Ahriman's speech in Scene 4, he says: ‘Ich wirke diese Schönheit in dichtem Licht’—translated in the English version as ‘which charm I weave for thee in light condensed’.
• 2. Part II Act 2. Laboratory Scene. Spoken by Homunculus.
• 3. The Soul's Probation, Scene I.

In the course of yesterday's lecture we saw how manifold cosmic forces play into human nature, and we also saw how the Greeks experienced these forces and gave them pictorial expression in a mythology most of which is still extant. My frequent references to Greek mythology have not at all been made with the object of interpreting it, but rather to throw the light which it affords upon certain pristine truths. Pictures, together with what we gather from history, are a better help in this respect than our abstract ideas, which are too impoverished to be able to bring to adequate expression the great wonders of the world. Then too in the figure of Dionysos our attention was drawn to something which is associated with the deepest forces of our souls, with what we can call the challenges or ordeals of the soul. What then is meant by the expression ‘ordeals of the soul’? Ordeals are what come upon a man whenever he tries to enter upon the paths leading to the spiritual worlds. I made some reference yesterday to the lightest, the gentlest of them. In general they consist of the experiences a man can have on his way into the higher worlds, experiences to which his soul is not equal without having undergone a certain preparation. The ordeal thus lies in the fact that a man has to make great efforts to endure certain pieces of knowledge, to meet calmly certain experiences. A soul-experience of this nature is indicated towards the end of the second of my Rosicrucian dramas, The Soul's Probation, and this will perhaps help to make clear what such an inner ordeal actually is.

Let us call to mind the figure there described, the figure we know as Capesius. We know from both these two plays of mine the experiences which he has undergone. We have seen how little by little he draws near to the spiritual life, how to begin with the sound instinct, which has alienated him from the kind of scholarship he had hitherto pursued, gives him premonitions of it but no more. He begins to suspect that there is a higher reality behind the world of the mind. It is mainly because he gives rein to these premonitions, it is because he allows them full play, that he inevitably becomes impressed by the exoteric teachings of Spiritual Science. The communications of Spiritual Science differ fundamentally from those of other scientific or literary discourse. Whereas the other simply appeals to our intellect, and perhaps indirectly through our intellect to our feeling, a man is only allowing Spiritual or Occult Science to work upon him rightly if he is stirred to the inmost depths of his soul, if his soul is turned inside out, so to say, if it is completely changed by what flows therefrom, not as abstract content, but as life itself. Something like that is what Capesius is depicted as feeling in the first scene of the second Play, after he has wrestled with himself as a result of his premonitions, and then plunged deeply into the writings of Benedictus, into the ‘Book of Life’. And that not only causes him to ponder, to rack his brains to try to get at the meaning of what he reads, as he would do whatever he was reading, but he feels the spiritual world break in upon him in a way he does not understand. It has yet another effect upon him. It would be easy to compare the mood which prevails in the first scene of the second Play with the mood at the opening of Goethe's Faust; it is however essentially different. The mood of Faust merely shows that, having arrived at a certain scepticism, a certain doubt, as to all knowledge, a man then has an inner urge to find other ways of obtaining knowledge than the usual ones. In Capesius's case something else happens. To begin with he is torn in two, because it makes him recognise doubt, persistence in ignorance, as man's greatest sin. He learns to acknowledge that something lies in the depths of the human soul of which the normal consciousness is quite unaware. A treasure slumbers in the deepest strata of our souls; we are harbouring something in depths of soul which the normal consciousness is at first incapable of recognising.

When we enter fully into the meaning and the true significance of Spiritual Science, we realise that it is no mere selfish yearning, but deep-seated duty towards the macrocosmic forces not to allow the buried treasure in our souls to be wasted. We come to realise that deep down in every man there lies something which once upon a time the gods implanted in him out of their own body, their own substance. We come to feel: ‘The gods have sacrificed a piece of their own existence, they have as it were torn away a fragment of their own flesh, and have deposited it within human souls.’ We men can do one of two things with this treasure, this divine heritage. We can out of a certain indolence say: ‘What do I want with knowledge? The gods will soon direct me to my goal!’ But they do not do so, for they have buried this treasure within us in order that we may bring it to the light of day out of our own freedom. Thus we can let this treasure go to waste. That is one of the courses which the soul can take. The alternative is that, recognising our highest duty towards the heavenly powers, we should say to ourselves: ‘We must raise up this treasure, we must lift it out of the hidden depths into our consciousness.’ What are we doing when we bring up this treasure out of the unconscious? We give it a different form from the one it had earlier in the body of the gods, but in a mysterious way we give it back again to the gods in the form which it has acquired through us. We are not cultivating in our knowledge any private concern of our own, we are not doing anything merely in the interests of our own egotism, we are simply carrying back into the higher worlds, in the changed form which it has acquired through us, the noble heritage which the gods have given us, so that they may share it with us. But if we neglect this treasure, if we allow it to deteriorate, then we are in a very real sense being egotistic, for then this treasure in our souls is irrevocably lost to the world-process. We are allowing our divine heritage to go to waste, if we are reluctant to recognise its presence in us.

The mood of Capesius springs from this. In the first scene of the second Play he feels it his duty not to stick fast in doubt, not to persist in the feeling that one can know nothing; he feels that it would be a violation of his duty to the cosmic powers to allow the treasure in his soul to go to waste. Only he feels to begin with incapable of using the apparatus of his body to draw out these riches, and that is what causes the conflict in his soul. There is nothing of the Faustian attitude here. On the contrary, Capesius says to himself: ‘You must acknowledge that you cannot persist in your ignorance; you may not surrender to the feeling which overtakes you when you think how little strength our customary life has placed at our disposal for drawing out this treasure.’ Then there is only one resource left to us—confidence in our own soul. If the soul patiently develops what lies within it, little by little, then the strength which it feels as yet to be inadequate is bound to become ever greater, until it will at length really be able to fulfil its obligations towards the cosmic powers. This trust in the soul's powers of endurance and its fruitfulness must uphold us when, as often, because we only bring with us strength drawn from the past, we feel afraid, not knowing what to do; when it seems: ‘You must, and at this moment you cannot.’ All the soul's ordeals are like this. From this fear, this feeling of impotence, we at first shrink back, and it is only when we find the strength which arises from this confidence in ourselves, from this trust which grows in us gradually through our deepening in Spiritual Science, that we are able to pass safely through such trials.

You will already have recognised from the whole trend of these lectures that two cosmic influences play their part in man, in his whole nature and being. And to bring these two currents into harmony great strength of soul is needed, strength to confront them both with fortitude and courage. This is clearly expressed at the end of my second Play >The Soul's Probation. There we see how Capesius has undergone important occult experiences, how he has been permitted a glimpse into his previous incarnation, how he has been allowed to know what he was centuries ago on Earth. Then we come to a sentence which is really not to be taken lightly. We come to the saying that knowledge of one life lays obligations upon us for many lives, not simply for one. When we look back into our former incarnation, when we see how we have behaved to this or that person, when we see the debt we have incurred towards them, we feel that we have a heavy burden of debt to repay. And then there comes to us a thought which might well rob us of all courage; we recognise: ‘It is quite impossible for you to make good in your present incarnation the debt which you have brought upon yourself.’ Many men have a great longing to make all the reparation possible, but that springs from egotism. Most men in their egotism find it intolerable to have to carry through the gate of death so very much of their debit account, unbearable to have to say to themselves: ‘You must die and must take your debt of guilt in respect of this or the other matter with you into your next incarnation.’ But courage to admit freely and frankly, ‘You have wickedness upon your soul’, calls for a high degree of disinterestedness, whereas usually the human being wants to think himself as good as is his idea of a good man.

Anyone who has had occult experiences of the kind we have been speaking of has to recognise his evil propensities frankly, and he must go further, he must accept the impossibility of making everything good in this life. Romanus expresses this in The Soul's Probation¹ in a speech which may serve to illustrate this point. He says that guilt from the preceding life has to be carried through the gate of death, and that we must have the courage to face the moment when the Guardian stands before us and presents us with our debit account. This situation has to be taken seriously. It brings us face to face with the other current which may be described in the following way. When the human being cultivates self-knowledge—not just superficial self-knowledge, but true self-knowledge—when he really learns something of his inmost being, then as a rule he discovers something in himself which he finds it very difficult to accept, something which is in the highest degree repugnant to him, something which, when it really dawns upon him, is absolutely shattering. Contrast this crushing feeling in the depths of the soul with the sentiment which prevails in so many people, even in those who have some acquaintance with Spiritual Science. How often do we hear it said: ‘I do that with no thought of myself, I don't want anything for myself,’ and so on. It may be that just when one is most self-seeking one puts on a mask, one hides this fact from oneself by saying, ‘I want nothing for myself.’ That is a common experience. But it is better to acknowledge to oneself the truth, that at bottom even the most unselfish actions are performed for our own sakes, for by recognising this we lay a foundation which will enable us gradually to bear the true picture with which the Guardian of the Threshold confronts us.

Now let us consider the question at a higher level. Why is it that we find so much in ourselves which is inharmonious? That is connected with the whole of evolution. We shall have to undertake a deeper study of human evolution if we want to understand why it is just when the human being plunges more deeply into his own nature and his own being that he finds so much that is inharmonious. Let us assume for a moment that there is a treasure hidden in the depths of our soul of which the normal consciousness today is quite unaware, and that when in the course of our soul's trials we discover it, we find so much to shock us that we probably shrink back in terror, feeling completely shattered. What is it that we carry within us? We all know that humanity underwent a very complicated evolution before man reached his present stage. We know that in order to reach his present form he had to go through the Saturn, Sun and Moon evolutions and that only after having done this did he enter upon Earth evolution. One day the complexity of the facts of life will be recognised in wider circles and people will realise that it is impossible to understand man or his environment without taking into consideration the Saturn, Sun and Moon evolutions; people will then see how very naive, how superficial, is the contribution of the abstract science of today. Thus what we have today as the fourfold human being has been slowly prepared and formed through the Saturn, Sun and Moon evolutions. By the time the Moon evolution came to an end, the human being had developed up to a certain point. The time between Moon and Earth evolutions was occupied in working upon the spiritual element which had been present in man during the Moon evolution, elaborating it into a new germ for Earth evolution.

What, then, was man like—man, the product of the Saturn, Sun and Moon evolutions—when he arrived on Earth? We have already dealt with this question from very many aspects. Today we will look at it from yet another side. We cannot come to know occult facts by pinning ourselves down to a few abstract concepts; we have to approach the truth by throwing light on the facts from all sides. The paths of higher truth are complex, and only he can walk them who is willing patiently to trace their labyrinth.

What was man like when, bringing with him the fruits of his Moon evolution, he arrived on Earth? Nothing of what we are familiar with today as the physical body of man was present at the commencement of Earth evolution. Although the first rudiments of this physical body were present in the Saturn evolution, were further developed on the Sun, and had already reached a high stage of development on the Moon, we must nevertheless understand that in the intervening periods between Saturn and Sun, and again between the Sun and Moon evolutions, all that had evolved of the physical and other bodies had reverted to spirit. Everything again passed over into imperceptible substantiality at the end of the Moon evolution. The physical which had evolved on Saturn and subsequently been further fashioned was no longer physical, everything had been taken up into the spirit again; the physical was as it were in solution, was present only as forces—forces with the capacity to call forth physical forms, but with the physical element not actually present. When Earth evolution began, what we call the physical was not there in a physical, but only in a spiritual form, a spiritual form which was capable of condensing little by little to the physical. That has to be borne in mind.

We can go further. We know that we are now in the postAtlantean age, and that this was preceded by the Atlantean and the Lemurian ages. Beyond the Lemurian age we come to still earlier periods of Earth evolution. But at the beginning of Lemuria man was still not to be found in his present form as physical body. What today is physical was at that time, even where it was densest, still only in etheric form; that is to say, the forces of our present physical body were at that time in solution as it were within the ether body, but the forces of this ether body were such that when they condensed in accordance with their own nature they were then able to bring about our physical body. Thus these etheric forces were in a way the forces of the physical body but they were not present in a physical condition. Thus when man entered upon his Lemurian development, his densest body was still an etheric one. Condensation to the physical body only began from the Lemurian time onwards. It was brought about in a very complicated manner. Thus for spiritual vision man was there at the outset in an etheric body, and this etheric body contained those physical forces which had been acquired through the course of Saturn, Sun and Moon evolutions. These forces had the tendency to condense, so that little by little the physical body could come into existence, but they were not yet in physical form. But had the forces of the physical body condensed in the way they tended to do at that time, even in his physical appearance man today would have looked very different.

We must be quite clear that, in fact, man's appearance today is quite different from what he was by predisposition in the time which preceded ancient Lemuria. During the course of the Lemurian, Atlantean and post-Atlantean epochs there have been at work in human nature not only the forces which were already present in man in rudimentary form, but other forces as well. If we wish to form an idea of what the further working of the forces of the etheric body has been, it can best be illustrated in a particular organic system of the human physical body. Let us consider what a part of the human being originating from the ether body has become since the time of Lemuria; let this diagram represent the human ether body as it was at the beginning of Earth evolution, before the Lemurian epoch. In it we find numerous currents, manifold directions of force, which are the outcome of the Saturn, Sun and Moon evolutions; from among these we pick out a certain number the purpose of which was to bring into being in man's physical organism his blood circulation with its centralisation in the heart. Thus there are forces which were acquired under Saturn, Sun and Moon conditions which were anchored in the etheric body before Lemuria, and which then condensed in such a way as to bring about the blood-system with its centre in the heart. We have been describing a particular organic system which from the time of Lemuria onwards, out of specific etheric forces in our ether body, has little by little reached physical densification. Just as, given the right treatment, you can see salt-crystals crystallise out from a solution of common salt in water, just as a crystalline form becomes visible in the solution, so in a higher sense something of the same kind happens to the blood-system and the heart. They crystallise out of special forces in the human etheric body which have an inherent tendency to condense to this physical organic system. It has only been during the course of Earth evolution that they have been able to develop into the physical heart.

We have yet to see why that took place in the course of Earth evolution, and not for instance in the Moon evolution. What really do the blood circulation and the heart mean to us? They are the ether-world condensed, they are the densified forces of the etheric world! Now from the moment these forces reached the degree of density manifested today by the physical heart, by the blood and the whole circulatory system, they would have come to an end as far as Earth evolution is concerned, a kind of death would have set in. The important and mysterious feature of Earth evolution is not only that this densification took place, not only that the forces which had come over from Saturn, Sun and Moon condensed to such an organic system, not only that what was in the etheric body became physical, but that as regards each of our systems of organs in Earth evolution an impulse entered whereby what was once etheric and had become physical, is once more dissolved, is changed back again into the ether. That this is so, that after the etheric forces have condensed to a system of organs they are not allowed to rest at this as their goal, but that other forces then intervene which dissolve them again, is one of the most momentous impulses of our Earth evolution. In the very moment when our human organs have reached the point of greatest densification in earthly evolution, certain macrocosmic powers re-dissolve the substantiality of the organic system, so that what was there before and had gradually lapsed into this organic condition, now emerges from it again, again becomes visible.

This process can be most closely followed by the occultist in the case of the heart and the blood streaming through it; it is possible to see how this dissolution comes about, how the Earth-impulses enter into the substance of such an organic system. For clairvoyant sight something streams continuously out of our heart—our heart, the outcome of our blood circulation. If you see clairvoyantly the blood pulsating through the human body, then you also see how this blood becomes rarefied again in the heart, how in its finest elements—not in its coarser, but in its finer parts—it is dissolved and returns to the etheric form. Just as the blood has gradually been formed in the ether, so in the human body of the present day we have the reverse process. The blood becomes etherised, and streams of ether flow continuously from the heart towards the head, so that we see the etheric body built up in an opposite direction by way of the blood. Thus what crystallised out from the etheric during the early part of Lemuria to form the human blood circulation and the heart we now see returning to the etheric form and streaming in the human etheric body towards the brain. And unless these streams of ether were to flow continuously from the heart towards the head, however much we tried to think about the world and to know about it, we should be quite unable to make use of our brain as the instrument for thought. As an instrument for knowledge the brain would be completely useless if it were only to function as physical brain. We have to resort to occultism to learn how the brain would work today if it were left to itself. The human being would only be able to think thoughts connected with the inner needs of his body. For example he would be able to think, ‘Now I am hungry, now I am thirsty, now I will satisfy this or that instinct.’ If he were entirely dependent upon his physical brain man would only be able to think thoughts connected with his own bodily needs, he would be the perfect egoist. But currents of a fine etheric substance coming from the heart stream continuously through the brain. These etheric currents are indirectly related to a delicate and important part of the human brain called the pineal gland. They continuously lave the pineal gland, which becomes luminous and its movements as physical brain-organ respond in harmony with these etheric currents emanating from the heart. Thereby these etheric currents are brought again into connection with the physical brain and give it an impress which enables us to know, in addition to egotistic knowledge, something of the outside world, something that is not ourselves. Thus by way of the pineal gland our etherised blood reacts upon our brain. You will find an even more detailed description of this from a certain standpoint in the lectures which are about to be published under the title Occult Physiology,² lectures originally held in Prague. There I have pointed out from another aspect something of the function of the pineal gland. So you see we have not only a process within the Earth which leads to solidification, but also a reverse process of rarefaction. When we grasp this we are driven to the conclusion that we bear in us forces which will cause us to revert to the form we had during the Saturn, Sun and Moon evolutions.

In his normal consciousness today, man knows nothing of the marvellous play of forces in his ether body; he knows nothing of this communication between heart and brain. Anyone who is made aware of it through occult development becomes aware of something peculiar about these etheric currents, and here self-knowledge yields something very striking, something of the highest significance. One comes to know how these forces stream upwards from the heart to the brain, to form the brain in such a way that the human being may be able to make use of it as the instrument of his soul-life. But at the same time one learns that these forces have not passed through the human organisation unscathed, that they do not leave the heart in the same state in which they entered it. All that man has meanwhile developed out of the unconscious by way of lower instincts and appetites, all his natural propensities, are carried along in the etheric stream which is borne upwards from the heart. Thus we received this current in ancient Lemuria as a pure etheric stream which had no other craving, no other will so to say, than to condense to form the wondrous structure of our heart. Since that time we have gone on living as physical men with this heart and this blood circulation, we have passed through a number of incarnations without knowing anything of this solidification of our original ether bodies into the physical parts of heart and blood circulation. And we have become permeated with desires, longings, sympathies and antipathies, emotions and passions, habits and mistakes, and the reborn ether body which now streams upwards to the brain is darkened, is filled with all this. We send all this upwards from our heart and now, in real self-knowledge, we become aware of it. We become aware that what we received from the gods themselves in the depths of our life-body we are unable to give back to the gods again in the same state in which we received it, but that it has become sullied by our own being.

Little by little we must come to know more closely what it is that I have just described as a kind of impurity of our own being. If we would understand the matter we have to bear in mind the following considerations. At the beginning of the Saturn evolution, or rather before it had begun, there was one single etheric stream for the whole of mankind and for the whole of Earth evolution. At the very moment when the Saturn evolution started a split occurred in the cosmic powers. We shall learn later why that happened; now I only want just to mention it. This duality in the whole of cosmic activity only started from the moment when Saturn began to develop. Greek mythology indicates it by making ancient Saturn or Cronos, as the Greeks called him, the opponent of his father Uranus. This shows that they were aware of the original unity of all the macrocosmic forces. But when Saturn or Cronos began to crystallise, at once something hidden in the nature of Cronos put him in opposition to the general evolution. To repeat what has been said before, we can put it in this way: The totality of the divine-spiritual Beings who held sway in evolution when the development of the planet Saturn began split in two; so that we now have one evolutionary stream which is directly involved in everything which takes place through Saturn, Sun and Moon evolutions down to our Earth, and another stream side by side with this main one.

You can form a rough idea of this secondary stream if you think of the air, the atmosphere surrounding our Earth, as a finer substance, and compare it with the denser parts of the Earth, with water and with the solid elements. We could likewise imagine that a denser development went on in Saturn, Sun and Moon, but that this denser evolution was all the time sheathed in a more rarefied evolution. We could imagine that there were divine-spiritual Beings working directly on Saturn, Sun and Moon in their own substance, but that there were always other divine-spiritual Beings in the periphery who surrounded the spiritual Beings working directly in Saturn, Sun and Moon just as air surrounds the Earth. Thus we have indicated two realms of gods, two spiritual realms, one of which plays a direct part in all that takes place successively in the Saturn, Sun and Moon evolution, the other holding itself aloof, so to say, and only intervening indirectly. Now we must try to form an idea of how the one category of gods is related to the other. Please take careful note of the relationship of those gods whose range is properly speaking more comprehensive, I mean those who take part directly in the Saturn, Sun and Moon evolutions, to those others who encircle this cosmic globe in its successive stages.

You will get a better idea of this if you first have a look at man himself. Take the human soul: it thinks. What does it mean, to think? It means to bring about thoughts. Thinking is a process which goes on in us, and while on the one hand it makes real soul-beings of us, on the other hand it draws us upward and causes our thoughts all the time to envelop our souls. Now man with his thoughts, even as a being of soul, is still at a relatively subordinate stage of world-organisation, but the Beings whom we have just referred to as gods, dividing them into two streams, are at a far higher stage. Imagine for a moment that man was capable not only of grasping his thought purely as thought, but that the human soul was so strong that what it thought immediately became a being. Imagine that we were to give birth to our thoughts as beings, that whenever we grasped a thought it straightaway existed. (In a certain way it does remain in the Akasha Chronicle, but it does not become so dense that we are confronted by it as a reality.) Imagine that we were not just to think thoughts, but that with each thought we were to bring forth a being! Then you would have grasped what takes place within the divine-spiritual world. The gods who were living in the complete harmony, the perfect unity, which existed among them before Saturn, represented themselves; they thought. But their thoughts were not like human thoughts, which we have to pronounce unreal; they were Beings, they were other gods. Thus we have generations of gods whose reality is original, and others who are merely the representations—the real ideas—of the gods directly associated with the Saturn, Sun and Moon evolutions. They are the gods who surround the world-sphere in the course of its development through the Saturn, Sun and Moon evolutions.

Thus we have two categories of gods; one of them is the thought-world of the other, is in fact related to the other as our thoughts are related to our real soul-existence. What have we so far usually called the gods who are merely the thoughts of the others? Because of certain characteristics of theirs we have called them Luciferic beings, and henceforth we must assign to the category of Luciferic beings all those of whom we can say that ‘the original gods had need to present themselves to themselves in self-knowledge.’ Therefore they confronted themselves with the Luciferic beings as cosmic thoughts, or cosmic thought-beings, just as the human being is confronted by his thoughts. And just as man actually first comes to know himself in his thoughts, so the original gods learned to know themselves in Lucifer and his hosts. We could express that in another way; we could say that these beings, who are really only the ideas of the others, always lagged behind the others in their development. The advanced gods have so to say left something of themselves behind, so that they could look back and see themselves in this mirror thrown off from their own substance—just as we in everyday life can only see ourselves in a mirror. Thus in fact the Luciferic beings are backward beings, entities thrown off by the original gods, entities who are there to form a mirror of self-knowledge for the progressive gods.

In a certain sense what goes on in our own souls is a complete picture of this macrocosm. Only the pattern prefigured in the macrocosm occurs in us reversed. We bear in our microcosm a copy of this division between the ranks of the gods, of whom one class is original and the other born out of this original class and existing in order that the original gods may present themselves to themselves. From this you can well see that there must be a great difference between these two categories of gods.

The difference is quite obvious. It is shown in the fact that our entire self, including all that is unconscious in us, the whole comprehensive self from which our bodily organisation, has also sprung, derives from the original generation of gods. But what we experience, what we can span with our everyday consciousness comes from the generation of gods who are only the thoughts of the original gods. Our being comes to us from two sides. Our organisation as a whole, with all that is unconscious in us, comes from the original generation of gods. What we are conscious of comes from the other side, from the generation of gods who only hover around the Saturn, Sun and Moon evolutions. Hence when we examine closely our own life of ideation we feel that the idea or mental representation is, in a higher sense, only the youngest daughter, so to say, of a line of gods; we feel the unreality, the merely notional transience, the elusiveness, of our life of consciousness. That is something which also dawned upon the pupils of the Greek Mysteries, in that it was made clear to them: ‘There are divine streams running through the whole of evolution which are all-embracing, all-inclusive, which pour their entire being into us, streams of which we are quite unconscious; and there are other streams which are only taken into the ordinary normal consciousness.’ Then the Greek pupil became clear that he must disregard his formal consciousness and turn to the ancient gods, who were also called the gods of the underworld, gods in whose nature Dionysos shared, for only so would he be able to acquire knowledge of the true being of man.

There is only one Being in Earth evolution through whom something quite new can enter into us—a new element of clairvoyance, but also a new element of feeling and activity, steeped in occult forces.

The fact is that of the divine stream which hovered over the Saturn, Sun and Moon evolutions, up to a certain point of time only what I have just described could enter into human life. It streamed into human consciousness from outside, so to say, without man's descending into his inmost being, into the region of the lower gods. And what flowed in in this way was something incapable of ever reaching true world-reality. It was not possible to reach the true world-reality through external knowledge. In order to reach that it would have been necessary for something to be instilled into what through the long ages of the Saturn, Sun and Moon evolutions, had entered our normal consciousness from without—something which was not just the thought-life of the sub-earthly, the Chthonic deities, but something which was itself a reality, something which would cause our mere life of thought—all that seems to us to have been exuded from our soul as our unreal thoughtlife—suddenly for a moment to be so laid hold of by a substantial reality ... that a particularly precious thought should stand fast and abide with us, close to us as our very soul, as a reality. Something like this would have to happen if the gods moving in the periphery were to work in the way that the other gods have acted throughout the ages—the gods who through the more extended self have worked right into our bodily organisation. Something would have to stream into us from without, which would signify a kind of renewal from the spiritual world, a resurrection, a revivification of what had first organised us and then withdrawn into the depths of our consciousness.

What entered into these peripheral gods at a certain moment was in fact the Christ, who at the Baptism by John in the Jordan took possession of the body of Jesus of Nazareth. In Christ a divine Being entered into physical life by the same path which had been taken by those gods who earlier had only been the thought-life of other gods. But now for the first time a real Being enters, a Being who is not just the thought of the other gods, but who is substantial and autonomous. Out of the world-space, in which hitherto only the thoughts of other gods had lived, there comes a divine thought which is real. What had made that possible? It was possible because this significant event of the Baptism by John in the Jordan had been preceded by a long preparation lasting through the whole of evolution through Saturn, Sun and Moon. What happened on the banks of the Jordan, and later in the Mystery of Golgotha, echoes another momentous event that took place in the far-distant past, as far back as the time of the Sun evolution.

We know that prior to Earth evolution there were the Saturn, Sun and Moon evolutions. On Earth we experience the Mystery of Golgotha and the Baptism by John in the Jordan. It can be elicited from the Akasha Chronicle that during the Sun evolution another important event took place. You could describe it as the culmination of a long process. The upper gods were the thoughts of the lower gods, and these upper gods found that it suited them better, (putting it colloquially) to live in the rarefied element of the upper world rather than in the denser element of which the Earth was composed. It was during the Sun evolution that this separation took place between the two different generations of gods, of whom one elected to continue to live, as the real ancient gods, with the elements of earth, water and air, whereas the other found it too difficult to enter into these dense elements, and continued to live only in what we call the etheric elements, first with warmth, then with light, chemical and life ether. We can also designate these two generations of gods working side by side by saying that the one chose the more difficult path, that took them through the denser elements, while the other chose the easy way, flitting around the first generation in the chemical and life-ether out of which they formed their bodies. Everything which lives in the finer etheric elements was developed in this way, forces were developed which in the long run were only able to live in these finer elements. This took place in the main during the Sun evolution.

But towards the middle of the Sun evolution something stupendous happened. A Being developed forces not in accordance with the finer, rarer etheric elements. Side by side with the Mystery of Golgotha which we call the great Earth-sacrifice we can speak of a Sun-sacrifice in that a Being who had chosen to dwell among the gods who only wanted to live in the finer elements nevertheless developed powers of densification adequate to the Earth elements. And so, since the Sun evolution, we have had in the ranks of the Beings equipped only with forces adapted to the etheric spheres, a Being who, within the cosmic ether, has an inner relationship with the earthly element. From the time of the Sun evolution this Being waited for the right moment to introduce the forces He had developed into the Earth itself. It was Zarathustra's great merit to recognise ‘In the sun in the heavens above us something remains from the old Sun evolution. For the present this Being is in the sun. But the moment is drawing near when He will also bring down to earth his form that is suited to the earthly elements.’ Then came the time when humanity, though still not mature enough to recognise this Being who had become part of the etheric world in Himself, was nevertheless able to recognise Him in reflection; that was a stage on the way.

Thus in course of evolution, for reasons which we shall speak of tomorrow, this Being showed Himself to humanity to begin with not directly, but in a reflected form, which we can describe as related to reality as moonlight, which is reflected sunlight, is related to the direct light of the sun. That Being who began to prepare Himself for His great deed on Golgotha during the old Sun evolution, was first shown to humanity in mirrored form. And this reflected form was called by the ancient Hebrew people, Jahve. Jahve or Jehovah is the reflection of Christ; he is really the same as Christ, only seen in a mirror, so to say, seen aforetime, prophetically—prefigured until the time was ripe for Him to show Himself not merely in reflection, but in His own, His pristine form.

Thus we see the most important event for the Earth was prepared in the old Sun, we see humanity prepared for the Christ through the ancient Hebrew civilisation. We see the Being who once separated Himself from the Earth and went to the Sun return to the Earth again; but we see too that He first revealed Himself to man in a mirrored image, so to say in a representation. Jahve or Jehovah is related to the real Christ just as the upper gods are related to the lower ones, he is the representation of the real Christ, and to those who see through things, resembles Him completely. Hence in a certain way we can speak of Jehovah-Christ, and in doing so light upon the true sense of the Gospels, which relate that the Christ Himself said: ‘If you would come to know Me, then you must know how Moses and the Prophets have spoken of Me.’ Christ knew well that when, of old, people spoke of Jehovah or Jahve, they were speaking of Him, and that all that was said of Jahve applied to Himself, as the mirror-image is related to its archetype.

• 1. Scene 13.
• 2. Rudolf Steiner Publishing Co., 1951.

Yesterday I had to point out how a kind of reversal of the forces which led to a densification of the body is taking place in the human organisation. As an example of this I drew attention to a kind of etherisation of the coarser physical substance of the blood which emanates all the time from our system of heart-and-blood circulation, with the result that the finest elements of the blood are passing over all the time into the same substance as that of which the human ether body consists. And we have seen that these etheric elements stream upwards from the heart in quite distinct currents and permeate the brain; we have seen further that it is in fact because this newly-formed element of our etheric body streams through the brain that we are able to develop knowledge which goes beyond the completely egotistic knowledge of what takes place within our own organisation. I tried to make it clear that unless these etheric streams were to rise up from the heart to the brain, only ideas, concepts, feelings connected with our own bodily organisation could find expression through the instrument of the brain.

The whole future evolution of mankind is involved in this process of which I have just told you. Let me remind you once more that Earth evolution was preceded by the Saturn, Sun and Moon evolutions, and that these preceding evolutions had resulted in the formation of an etheric man in the period of Earth-development prior to Lemuria. Before man entered upon his Lemurian development he was, even as regards his physical forces, a purely etheric form. A physically solid man such as we have today, with his thick physical blood, his system of nerves and bones and so on, did not exist before Lemuria. All the forces which we also have, in the physical body today, were at that time still in etheric form. This etheric human form was shadowy and phantom-like in comparison with the later man, it barely hinted at what was to crystallise out later as the denser man; and it has taken the Lemurian, the Atlantean and the post-Atlantean epochs to complete the densification.

Now in order to understand fully what is meant by ‘Wonders of the World, Ordeals of the Soul, Revelations of the Spirit’ we must look somewhat closely into this formation of man, we must see just how man gradually solidified out of that original shadow-form. Today let us try to picture to ourselves what the human being was like in this pre-Lemurian era. At that time man had only a kind of shadowy form, merely hinting at what came later. Into this Phantom¹ there entered the most diverse currents; the Beings of the higher hierarchies were working within it. At that time man did not walk upon the earth with his feet, he hovered as a Phantom in the periphery; it was only later that he so to say stepped down upon the earth.

The Earth itself was as yet in a more rarefied condition. All that the higher hierarchies wrought upon man poured into him in all kinds of currents, but while man lived upon the Earth in this way in phantom-form, the Earth too continued to develop, since it was by no means the solid lump of matter described by the geologists or the mineralogists or the physicists. To describe the Earth as the physicists and the mineralogists do is as if in describing man one were to confine oneself to the skeleton. What physical science describes is only a part of the Earth, it is its skeleton. There are yet other forces, quite other substantial things connected with the Earth, and these constitute it as an organism in which we are embedded.

Thus the Earth too has pursued its evolution, and during the course of the Lemurian, Atlantean and post-Atlantean evolutions other forces have streamed continuously towards man out of the Earth itself. We will now examine these forces more closely. First we must pay attention to certain forces which through the spiritual Beings of the higher hierarchies belong to the sub-earthly current to which I referred yesterday. These forces actually stream into man from below, they are directed upon man (if we are to express it spatially) from the Earth upwards. During the course of Earth evolution the forces of the higher hierarchies penetrated into man from below; these forces which, particularly during the Lemurian epoch but continuing also afterwards, streamed into man and co-operated in his formation—these forces are recognised by ordinary science as well as by Spiritual Science as in their nature working through the Earth. Everywhere on the Earth's surface, wherever one goes, these forces are present. They had another task in Earth evolution as well, but let us begin by trying to throw light on them in relation to beings of another kingdom, in the formation of which they were conspicuously active.

The zoologists and the naturalists will one day be very astonished to find how complicated has really been the formation out of the spiritual world of all that they represent by their abstract and tidy genealogical trees, from a certain aspect quite correctly. The relationships which they quite rightly recognise have been brought about as the result of very complicated currents arising from widely different spiritual directions. Actually it is quite wrong to describe the animals which are known in zoology as mammals as the Darwinists do. It is quite wrong to believe that one can draw a straight line from the very simplest mammals to the most complicated. In two different species of mammal very different formative forces are at work. The mammals which we have around us and which belong to the category of the ruminants—mainly domestic animals as you know—have in the course of their development been subjected to quite different spiritual conditions from, for example, the feline, the lion-like animals. We have to think of the spiritual forces as working specifically upon the group-souls of the animals and through the group-souls upon their physical forms. The influences which resulted the lion species did not begin to work upon the Earth until the approach of the Atlantean time and during that time, and these influences reached the Earth as if driven outward from its centre towards its surface. But the influences which worked during the Lemurian time—and which also worked upon the human being—are connected with what worked as formative force upon our ruminants, influences which esotericism summarises under the symbol of the bull. All this began at that time to exercise an influence upon man himself, working into his formation as if from the depths of the Earth towards its surface.

You must not be shocked if I say that if nothing else had worked upon man he would in his external form have resembled the bull. If these forces alone had worked upon man their effect would have been to make him like a bull. But little by little other forces working from within the Earth outwards laid hold of the human organisation. They are the same forces which exercised the main influence upon the other order of mammals. In esotericism these influences are summarised under the name lion. These forces enter into Earth evolution somewhat later. If the earlier forces had not been there, if these forces alone had worked upon man, his appearance would have resembled that of the lion, with all the characteristics of the leonine organisation. The complex human form has come into existence because it has been influenced not only by one current, but by several currents one after another.

You can now form some idea of why the animals resembling the bull remained bull-like, and those resembling the lion became lion-like; it is because the shadowy forms which underlay them were not organised in the same way as the preLemurian Phantoms of human beings had been. As a result of their preceding Saturn, Sun and Moon evolutions the human Phantoms were so organised that they always waited for the right moment, that they allowed a variety of successive streams to work upon them one after another, in order that one stream should neutralise the other and thereby bring about a higher harmony. A bull would not remain a bull were the lion nature to work upon it and to modify its structure. The human being approached the Earth in such a way as to enable all these influences to work upon him.

It was not until Atlantis that something else happened which will throw a flood of light upon zoology when once it is recognised and made fruitful for external science. During the course of the Atlantean epoch quite other conditions came about. I have already said that these bull forces and these lion forces worked as if from the depths of the Earth towards its surface. The forces which were now to unite with these came from without, came from the periphery. During Atlantis we have to think of forces entering into man and fashioning him from below upwards, and other forces from cosmic space flowing into him in the downward direction. Thus the human Phantom again became exposed to fresh forces which now worked upon man from another, and an opposite, direction.

To get an idea of what these forces are like which stream upon the Earth from cosmic space we must ask ourselves which are the creatures upon whom they worked with especial intensity, unhampered by other forces. We can point to certain creatures in our environment upon which the bull forces and the lion forces coming from within the Earth have little influence, upon which on the contrary the forces working into the substance of the Earth from cosmic space are almost exclusively active. They are the creatures belonging to the bird kingdom. Our abstract zoology will one day be very much astonished to have to admit that the forces at work in the mammals are quite different from those which work mainly on the bird kingdom, and, in a broader field upon all things that propagate themselves by laying eggs outside their own bodies. In the case of all creatures in which reproduction takes place in this way, but especially in members of the bird kingdom, forces streaming in from cosmic space are predominantly at work. In esotericism these forces are comprised under the name eagle.

Now if we think of these forces, which come to expression pre-eminently in the formation of the bird world, as harmonised in man with the lion forces and the bull forces, so that they all become part of the original Phantom, then this harmony results in the present-day human form. If you consider the totally different world of the birds, you will not long be in any doubt that the whole structure of the bird is completely different from that of the mammal. Today I will not go into the structure of the other members of the animal kingdom. In the structure of the bird there is something very striking, even to clairvoyant sight. Whereas in the case of the mammals, wherever we turn our clairvoyant gaze, we find the astral body very strongly developed, in the case of the birds the most outstanding feature which meets the clairvoyant eye is the etheric body. For example, it is the etheric body, stimulated by cosmic forces coming in from space, which brings to expression the feathers, the plumage. The plumage is formed from without, and a feather can only come into being because the forces which work down upon the Earth from cosmic space are stronger than the forces coming from the Earth. The framework of the feather, what one may call its quill or spine, is of course subject to certain forces coming from the Earth, but it is the cosmic forces which contribute what is attached to the quill and constitute the bird's plumage.

It is quite different as regards creatures covered with hair. Forces working upward from the Earth, forces working in the opposite direction from those in the feathers of the birds, are predominantly at work in hair, and hair cannot become feather, because in the case of animals and men forces coming from cosmic space affect their hair but little. This seeming paradox fully expresses the reality, and if one cared to elaborate it one could say that every feather has the tendency to become a hair, but is not a hair because the forces of cosmic space work inward on the feather from all sides; and every hair has the tendency to become a feather, but does not become a feather because the forces which work from the Earth upwards are stronger than the forces which work from without inwards. If one takes such paradoxes seriously one discovers certain fundamental secrets in the constitution of our world.

Let us suppose that a man endowed with the ancient clairvoyance wanted—not simply to describe man, who really distorts the several streams which flow into him by harmonising them—but precisely to make manifest these different currents, he would have to say: ‘Something forms the foundation of the human being which cannot be seen physically, the archetypal Phantom which today only appears in physical form because man has harmonised the eagle, bull and lion influences.’ Anyone who wants to study the evolution of man must study man's archetypal Phantom as a super-sensible form. But in order to do this he would have to separate out again what has flowed together in man. He would have to realise that an etheric shadow-form lies behind the whole of human development, and that into this there enters and intermingles a bull-influence, a lion-influence and a bird-influence, in such a way that in the finished man of today they are no longer to be distinguished.

Suppose a culture-epoch—for instance, that of ancient Egypt—were trying to represent human evolution, were trying to put before man the immense riddle of human evolution, then the real man, the archetypal Phantom, which arose as the result of the Saturn, Sun and Moon evolutions, would have to remain invisible; but, as if out of the invisible, a composite figure would have to be formed, put together out of the forms of bull and lion, with wings such as an eagle has, such as birds in general have. If you recall the all-embracing significance of the figure of the Sphinx, which was intended to represent the great riddle of human evolution, then you have in fact what a clairvoyant culture, which was inwardly aware of the truth about humanity, put before this humanity. The features which stand out separately in the Sphinx are in human nature inwardly interwoven. For clairvoyant sight the human form has a very strange appearance. If one allows such a sphinx, made up of a lion-form and a bull-form, together with the wings of a bird, to work upon the clairvoyant vision, and if one completes it by adding the human Phantom which underlies it, if one weaves these elements together, then the human form as we have it today comes into being before us. The clairvoyant consciousness cannot then look upon a sphinx—which to begin with does not resemble a man at all—without saying to himself: ‘Thou art I myself!’

Now it should be noted that in the course of this study we have also thrown light upon the four members of man from another standpoint. A Phantom, a shadow-form, designated in esotericism as Man, came over as the product of the Saturn, Sun and Moon evolutions. In the process of the densification of this Phantom the influences named in esotericism, lion, bull and eagle are at work. And here we have the four esoteric symbols which together make up the human being and which have a profound meaning for human evolution.

We have said that in the course of humanity's evolution on the Earth, forces from without, cosmic forces, were at work, both upon the human being himself, and upon other creatures, especially the bird creation. That in fact came about during the Atlantean time; so that one can say that an influence from cosmic space came down into those parts of the human organisation to which normal human consciousness no longer reaches. This influence was at work in Atlantis, and of course it has also continued in the post-Atlantean time. This was the current coming from what I called yesterday the upper gods, the gods who were in a sense the representations of the sub-earthly, the Chthonic gods. They are Beings who were encountered by the pupils of the Greek Mysteries, who had to wrestle with the great riddle of the Sphinx. They had to behold the unconscious part of the human being in such a way that through self-knowledge they also arrived at the four-foldness of humanity.

What since the time of Atlantis had streamed into the subconscious from cosmic space, even into its baser elements, now at the Baptism by John in the Jordan began to flow into man's higher, more purified parts. That is a most significant event. These forces from cosmic space which since the time of Atlantis have worked continuously upon the formation of the Earth and of humanity, begin to stream in the purest way not only into the unconscious part of the human being, but in such a way that they can influence consciousness. That is why a pictorial image, one of the great symbols which have come down to us through occult and religious scriptures—the symbol of the dove, which we find in the Gospels—had to make its appearance.

How was it possible to describe this instreaming in its purest form from above? We know of course what took place in the Baptism in the Jordan. We know that at that time the threefold body of Jesus of Nazareth, which had been prepared through the two Jesus children, as is described in my little book The Spiritual Guidance of Man and of Mankind, was abandoned by its ego, which was the ego of Zarathustra, and on its departure there entered into this body the purest part of that stream which had been pouring in all the time from cosmic space, but hitherto only into that part of man which is today unconscious. Hence it was correctly symbolised in the form of a bird, the figure of the pure white dove, which represents as it were the purest extract of what in the ancient figure of the Sphinx was the eagle or cherubic element. That this cosmic stream should flow into the conscious part of the human being is essential to the perfection of humanity upon the Earth. In the picture of Jesus of Nazareth on the banks of the Jordan with the dove hovering over him we have in fact the expression of the Mystery which had now been brought to a certain conclusion.

Yesterday we were able to follow a little the cosmic history of this inward streaming from cosmic space. Why was this cosmic instreaming able to transmute itself into that Christpower, that Christ Impulse which, as it continues to work further upon the Earth, will permeate the human being completely? As man inwardly receives this Impulse he will more and more feel the truth of St. Paul's words ‘Not I, but Christ in me!’ As contrasted with the other three currents which were there as the outcome of earlier evolution, this new influence, which is the purest stream from above, will take hold of the human being, will encompass him to a greater and greater extent, will also liberate him ever more and more from what binds him to the Earth. Yesterday we spoke of the historical development of this stream and said that it was only able to be what it has in fact become because it had been prepared for upon the Old Sun.

Whereas the upper gods, those who, in the sense we explained yesterday, were the representations of the others, only wished to live in the finer elements—in the warmth, light, chemical and life elements—, this Being, who later through the Baptism by John in the Jordan descended to Earth, out of the most profound wisdom took with Him the forces to which our Earth evolution had already advanced on the Old Sun. We know from Spiritual Science that the condensation of the warmth element to air (warmth being the essential feature of the Saturn evolution) had already taken place during the Sun evolution. Whereas the other Beings among the upper gods refused to take the air element with them when they withdrew from development as a whole into cosmic space, this Being did take the air-element with Him, so that He remained related to the Earth. Thus through this Being there was outside in cosmic space all the time for all future evolution an element akin to the Earth—the element which had already on the Old Sun condensed to air or gas. If we gaze up into space, gaze up to the sun, as though with the eye of Zarathustra of old, we have to see it primarily as a survival of the ancient Sun, so to say as the ancient Sun planet come to life again, repeating in the present what existed during the Sun evolution.

Thus, expressed in terms of Spiritual Science, we have in the first place to see in the sun the dwelling place—or part of it at any rate, for this dwelling-place extends to the other planets as well—the most essential part of the dwelling-place of the upper gods, whom we designated yesterday as one stream of the divine world. But if you look at this whole sun with the clairvoyant eye, you see that everything in it which is those upper gods is there only in etheric form, from the warmth ether upwards to the light ether, the chemical ether and the life ether. But the sun as it moves in space today is not only there for clairvoyant sight as an etheric structure, it is also a globe of gas, it is condensed to the state of air. The sun would never have condensed to the state of air had not the Being of whom I spoke yesterday, the Being who descended to Earth with the dove in the Baptism by John in the Jordan, during the Sun evolution detached Himself from the Sun in a body of air and not merely in an etheric body. Thus when we look up at the sun we have to say: ‘The warmth, light and chemical impulses in the sun are connected with the other Beings, those who are only the ideas or representations of the lower gods; but the gaseous element in the sun is actually the body of Christ.’

Our modern materialistic science will one day come to learn once more the ancient doctrine of Zarathustra, will one day have to say to itself: ‘The sun as a globe of vapour outside in space is not merely what our astro-chemistry makes of it, not merely what our spectral-analysis reveals, but the sun as a globe of air or vapour there outside in the heavens is the pristine body of Christ, who was associated with the other upper gods, but was also connected with the being of the Earth.’—That is what Zarathustra perceived when he expressed the Mystery of the Christ in the sun by the word Aura or Ahura Mazdao—the great wisdom-filled Spirit, the great wisdom, the great aura. And then what up to that time had existed solely in the sun, and yet was akin to the nature of the Earth, did in fact take possession in the mysterious moment of the Baptism by John in the Jordan, of the physical, etheric and astral bodies of Jesus of Nazareth. In the body of Jesus of Nazareth for the first time upon our Earth, the purified stream from cosmic space united with the newly arising etheric body streaming from the human heart to the brain. During the Baptism by John in the Jordan there took place a union between what was indeed a real stream that came from without, from cosmic space—being moreover permeated with airy substance—and the stream which rises upwards continuously as the finest etheric constituents of the heart-blood towards the head. This is what first gave to every human soul the possibility of permeating itself with that element out of cosmic space which is represented to us in the sign of the dove at the Baptism by John in the Jordan. In fact, through that event an intercourse was created between the entire universe, so far as it is accessible to us, and its purest extract, which previously, provisionally we might say, had co-operated in what is called esoterically the eagle-stream. It was a communication, an interaction, between all that streamed from the Earth and formed the human body from below upwards and what as macrocosmic stream worked into man from without. From this you see how we can enter ever more deeply into the Mystery which took place in Palestine. The more we ourselves advance in knowledge of what the world is, the better we come to understand the Mystery of Palestine.

Now we are bound to ask why the human being no longer sees or feels anything at all of this ctheric stream which flows upwards from his heart to his brain. Modern science is superficial, hence its attitude to history is also superficial, and it often takes age-old truths to be age-old errors. If you studied the Greek philosopher Aristotle you would find in his writings a remarkable teaching about the nature of man, a remarkable description of that ‘wonder of the world’, the human being. You would find a description of how extremely fine etheric elements flow from the heart to the head and there, as they contact the brain, cool down. Modern science of course says ‘Aristotle was certainly very intelligent for a Greek, but today every schoolboy knows that this was not so.’ But it is those who speak in this way of Aristotle who are in the wrong. The truth is that though Aristotle had not himself the clairvoyant consciousness which enabled him to know it for himself, he knew from old traditions what in still earlier times it had been possible to observe through an original, natural clairvoyance. This consciousness of etheric currents rising from the heart to the head was certainly to be found until far on into the Middle Ages, right on into the fifteenth and sixteenth centuries. We find a certain awareness of it even in the works of Descartes. But according to historians of philosophy ‘Descartes has some fantastic tale about the vital spirits which flow from the heart to the brain, but that is just an old-wives' tale. Happily we know better than that.’

But it is not an old-wives' tale, it is the truth, a truth which originated in the time when such things could be perceived by a natural clairvoyance. How then must we put the matter from the point of view of modern clairvoyance, modern occult science? We may perhaps feel somewhat uneasy with the way in which Aristotle puts it, since of necessity he only drew upon tradition, the old clairvoyant forces being no longer at his disposal. But if by means of the esotericism which has been available since the thirteenth century one undertakes an investigation of the whole human being, then one perceives that in fact there is such an etheric current from the heart to the head.

One observes also something else. Not only does an etheric current go from the heart to the head, but astral currents are also present in this stream. If one looks closely at these currents it becomes clear that they contain both etheric elements, substances of the human etheric body, and substances of man's astral body. A substance streams from heart to head in which substantial elements both of the etheric and of the astral body of man are present. Now the brain is a most remarkable instrument of human nature. Owing to the way it has been formed since the last third of the Atlantean epoch, it has acquired one very peculiar quality. It arrests the astrality which rises up, prevents the astral current from passing through it, while it does allow the etheric current to pass. I repeat—the brain as physical instrument is an organ in which part of the current which comes from the heart is dammed up. The brain is permeable for the etheric current, but not for the astral one. The astral current is arrested in our brain; in the region of the head the seer perceives that astral currents rising upwards from the body spread out in the brain but are held up there, are allowed to pass through the brain not at all, or only to a very small extent. These upward astral currents which are arrested by the brain have a certain power of attraction for the external astral substantialities which are always around us in the astral substance of the Earth. Hence the astral body of man in the region of the head is as though knit together out of two astralities, out of the astrality which continually streams towards us from the cosmos, and the astrality in the human body which comes up from below and is attracted by the outer astrality.

Thus the astral body around the head, quite near the skin of the head, has a thickening, something like a cap—to put it rather grotesquely—made of astral substance—a cap which we wear all the time. We have in the region of the head an astral covering consisting of the thickening which arises through the knitting together of the inner and the outer astralities. The rays of the etheric body pass through this astral hood or cap, since they are not arrested by the brain, and the purer they are—that is, the less they still contain of the instincts, desires, passions and emotions of human nature—the lighter and more brilliant they appear. Thus the human aura, when seen from the front, acquires a kind of coronet, a wreath of astrality, through which the rays of the etheric body pass. That is the halo which those gifted with the ancient clairvoyance perceived in those whose etheric aura shone brightly because of the purity of their being. This is what we see depicted in pictures. That is what is meant by the halo, that is what becomes visible to the clairvoyant who clearly sees the aura round the head. The inner astral aura, the inner astral substance, through a peculiar characteristic of the brain, is retained and disposed around the head.

Please try to grasp this process very clearly. Etheric-astral substance in man flows from below upwards. This ethericastral substance expands in the brain in such a way as to fill it, but is held back there, just as a ray of light which falls upon a mirror is arrested and thrown back. Here we have the true mirroring-process. Because the astral stuff of the brain is held back, it reflects itself, and what in this way enters into you and is reflected, is your thought, your conscious feeling, what you normally experience as your soul-life. And it is only because this astral part is so to speak tied together or sewn together by the etheric currents streaming through the brain, which thus effect a union between the inner astrality and the outer, that knowledge of the outer world comes about. Everything that we know of the outer world we know because the outer astrality unites with the inner astrality by virtue of the strange astral cap or hood which everyone has.

Yes, my dear friends, even the history of civilisation will still be greatly enriched by means of occultism. Let me draw your attention to the fact that in ancient times men actually saw such things, and that the aura which was in olden times still visible was copied in men's clothing. Men adopted helmets because they were shaped like the astral cap or hood which crowns every man. All clothing originated in this way, through man's imitating in his dress the etheric or the astral element which he had around him. If we want to understand ancient garments, priestly robes in particular, if we want to know why this or that originated, we only need to be able to look clairvoyantly upon what surounds men as their etheric or astral auras. For the form of these auras was reproduced in ancient garments, and is still represented in the vestments connected with religious cults or rituals. Nowadays—I say this by the way—we have become so corrupted by materialism that we ignore the aura and will have nothing to do with the kind of clothing which represents what man bears within him. The craze for nudism has emerged in our time because the materialistic mind is no longer aware of those higher etheric and astral auras which men bear around them, and from which they have derived the shape of their garments. In olden times, though not so very long ago, the colours of these auras were reproduced in human clothing. If you look at pictures by the old masters the colour of the garments still bears witness to a vestigial consciousness of the aura. Notice how Mary is usually depicted with undergarment and cloak of specific colours. The painter could not give to Mary the yellow robe of the Magdalene! Why not? Because the aura of a Magdalene is quite different from that of a Mary! The painter of old brought very clearly to expression that the raiment represented what the human being carries around him supersensibly as a kind of clothing. And if you look at what the figures of the Greek gods wear, you see that not only their clothing, but also their helmet-shaped headdresses and the like—as apparent for example in the case of Pallas Athene—are due to the way the Greek sculptors were conditioned to think of the auras of their gods.

Thus you see that the man who has progressed to real spiritual knowledge of human nature has to admit: ‘All that you see around you is only a very superficial expression of your true being.’ When a man feels his consciousness strong within him he is driven to say: ‘This consciousness of mine only grasps a very small part indeed of human nature; there is something else working in me all the time.’

Now we are in a position to carry to completion what we have already said about the brain. If we go farther and consider the human being clairvoyantly in respect of other regions of his being, we find something most remarkable. Whereas the etheric and astral elements mount upwards as far as his brain, where the astral part is arrested and the etheric part protrudes beyond as a kind of corona, we see that the ego-part of man has been arrested earlier as a kind of inner aura in the region of the heart. The true inner ego-aura is already arrested in the region of the heart, it only presses upward as far as the heart, and there unites with a part of the outer aura, unites with the corresponding part of the macrocosmic aura. Two elements in fact are entwined in the heart—the element which enters from the cosmos, and the ego-aura which mounts up from below, but is dammed back in the heart. Just as the astral aura is arrested in the brain, so is the ego-aura held back in the heart, where it makes contact with an element of ego-aura coming from without. Hence the fact is that the real ego-consciousness of man does not take place in the brain. What I have said about the man of Atlantis, that his ego was drawn into him, must be thought of more explicitly as an incoming of the external cosmic ego, which since the time of Atlantis has advanced as far as the heart, where it has united with another stream which comes up from below and reaches the heart. Thus the heart is organically the place where through the instrument of the blood the real ego of man as it manifests in our consciousness comes into being.

Everything that I have just been telling you shows the place man holds in the macrocosmic world. We are all that; all that is in us. All that is taking place in us and the normal consciousness of present-day man grasps only so much of it as everybody of course knows, that is to say, only what lies on the surface. When you realise that the world-wonder—man contains such immensities, you can well imagine how complex and manifold is the world that lies about us and how our conscious knowledge merely skims the surface of the three kingdoms of Nature which are our environment. Yes; we must face the fact that our ordinary life of soul, our consciousness, stays on the surface and gives us knowledge of only the tiniest important part of the human being.

A time comes when what I have just been saying in such a matter of fact way penetrates and oppresses the man who is striving for higher knowledge, for super-sensible knowledge. He suddenly becomes aware: ‘The knowledge you have had hitherto has tended rather to conceal than to reveal.’ There he stands in all his human weakness before the wonders of the world. It is the very essence of what we must call the ordeals of the soul that this consciousness should not render him faint-hearted, impotent, that he should find that confidence to persevere of which I spoke yesterday. Strong, forceful energy, hope and confidence bring the soul through each trial, for these qualities enable it to face all that we have called the world-wonders—the riddles of the world. And the world displays ever more ‘wonders’ the further we penetrate into the super-sensible. But since each fresh marvel presents us with a fresh unknown, we are perpetually faced with new challenges. In everyday life for example it would be a test if, after having known a man for some time, believing him to be what he seemed to be, we were suddenly to discover him to be something quite different. We could then either break with him or rise above this difficulty and remain true to him. In that case we should have stood the test of friendship. Trials of this kind exist too as regards the world-wonders. We face them with all the ideas and feelings which our soul has acquired about them, but we are progressing and—not that the world is changing, but because we are penetrating further and further into it—fresh things are continually meeting us, and again and again we have to say ‘What you have perceived hitherto is maya.’ Then we can be assailed by doubt. Above all we can begin to feel that we have pressed on too fast—as Johannes Thomasius does in the last scene but one of The Soul's Probation. Hitherto he has made a certain picture of Lucifer which accorded with his soul's development, but it is only an image, a shadow. As he progresses further a deeper, more significant Lucifer appears to him, and he has to retrace his steps in order to get to know him in his fulness, and no longer as a shadow.

In the same way a man who has advanced to what for him is the next higher stage of clairvoyance can advance still further and say to himself, ‘What I have reached so far is nevertheless still only shadow, image; it must become more solid.’ Because we are all the time advancing we are faced by ever new configurations of the world. We can enter into these new configurations with stout souls, then we shall withstand the challenge and be able to derive from it ever fresh spiritual revelations. Every time a fresh spiritual revelation comes to us there will be a fresh test to surmount. At every stage of progress new ordeals arise, and we have to see it as the impulse for all higher development that our souls never need give up, but can undertake ever higher and perhaps severer tests. But if the soul withstands the test, spiritual revelations are never lacking; though it may be only after a long time that spiritual revelation gives to the soul what it has to go through ordeals to attain.

Thus we see that such ordeals are the goad which drives us upwards, and moreover that spiritual revelations coming from above are always the reward of effort. For this reason we must never rashly regard what can be attained at any one stage as the final goal. For example, we should be quite wrong to look upon what was expressed in our first Rosicrucian Mystery Play as our end. A man can be very expert in seeing images in the higher worlds and yet realise one day that he has only seen images and not realities. Then he is faced by the severe trial which Johannes Thomasius has yet to face when the second Mystery Play comes to an end. He then becomes aware that what he has seen is image, that he has not come to know reality sufficiently even on the physical plane to fill out his picture with reality. Then the soul is assailed by trials in which it has to learn how to develop the strength to impart content to what is at first merely image. We have to realise that we must not shrink from such trials, for every new configuration of the world which is presented to us furnishes us with new ordeals to be overcome; to come to an end of these trials would mean the death of true spiritual life. We have to recognise that we should not shrink from the trials, because they make us strong, strong to rise up into the spiritual world.

• 1. In the Cycle From Jesus to Christ, given at Carlsruhe a few weeks later, Dr. Steiner repeatedly used the word ‘Phantom’ when speaking of this shadow-form.

In the course of these lectures we have been able to show how in the most widely different epochs men have formed conceptions of what really lies behind the world and its happenings. By forming stable ideas, stable concepts, by acquiring definite sentiments and feelings about what happens in the world, and about its Beings, man attains a certain satisfaction, arrives at something of which he can say that it relates him fitly to things, either because it throws light for him upon the mysteries of the world, or because it satisfies him in some other way. Through this activity man demonstrates that he is not content to adopt a passive attitude towards the world, but that he has an impulse to struggle for a knowledge beyond what is evident to his senses, or even to his clairvoyant knowledge; he aims at a knowledge which goes further, a knowledge which is, to begin with, hidden from him, so that he may achieve true harmony with the world. In this way he shows that he is seeking for an explanation of the world, that the world presents itself to him as a riddle, and that his ultimate relationship to it is not limited to the one he started from.

In ancient times this was expressed by dwelling upon the feeling which men have in face of the most arresting Beings and facts of the world-process. It was said that the human being starts out from a feeling of wonder about things and Beings and that from this feeling of wonder all philosophy, all men's efforts to reach enlightenment about the world spring. However it is now a matter of common experience that the soul works its way out of this feeling of wonder to something which reduces it. The soul cannot remain at the stage of mere wonder, for in that way the whole world would consist of nothing else. The soul cannot continue to stand in amazement before the wonders of the world, it has to subdue its astonishment, it has so to say to get rid of what seems a marvel by finding, through its own activity, a kind of explanation, an answer to the enigma, an answer to what is marvellous in the phenomena and Beings of the world.

We have seen for instance how the ancient Greeks got rid of this wonder in quite a different way, by gazing with penetration upon what was current among them as the ancient clairvoyant consciousness and expressing what they saw in the figures of their gods. As soon as the Greek became aware that in one or another fact, one or another thing in the world, spirit-forms were at work which were represented by the figures and Beings of Greek mythology, his feeling of wonder transformed itself into a kind of harmony between his own soul and these ‘world-wonders’. Today, in a world which is materialistic compared with that of the Greeks, we think in a very different fashion. Today when we deem it necessary to reduce the feeling of wonder, we are not at all inclined to find the answer to the riddle of the world in pictorial images. In our time this would be regarded as ridiculous. Our age seeks an answer to the world-enigma which appeals to the understanding, one which we can call scientific. But as a result of the varied sentiments which have perhaps been evoked in these and other lectures you may well understand that the modern way, this dry, prosaic appeal to reason, is only a phase, an epoch, in the struggle to assuage our wonder at the marvels of the world. For when the man of today looks back from the method which he calls scientific to the Greek way of explaining the world and calls it childish, regarding it as derived purely from fantasy and as having nothing to do with reality—when the man of today believes that he has found what will continue to be regarded as scientific for all time, then we must tell him that he is very short-sighted. For just as the progress of humanity has advanced beyond the form of Greek enlightenment to a stage suited to the prosaic intellectual demands of our time, so it will reach beyond this intellectual, materialistic phase. And unless meanwhile man has become much more sensible, he will in future think much the same of what today counts as true science as we today do of Greek mythology. The laws of Kepler, our biological laws, will inevitably appear to our descendants to be as much a mythology as that of the Greeks, unless these descendants of ours are enabled through a wider outlook on the world to perceive that each kind of explanation is justified in its turn. The great arrogance of our age which maintains that mythology is fantasy and our own science a definitive explanation of the universe, will be overthrown, and it will be seen that our own time, just like earlier ones, only represents a phase which in its turn has to be superseded. But when we consider our own intellectual explanation of the world, an explanation which is generally called science, one has to say that it is just this explanation of the world, intellectual in form and idea, which is least able to enter into the realities. We must seriously try to discover why this is so.

If you take into account the whole spirit of this course of lectures, as well as of many others which have been addressed to you from time to time, you must see that the manner in which the human being looks at the world has undergone many changes. Man has become very different. Far stronger, more powerful forces, forces emanating from the entire human being, came into play in the old clairvoyant days. To achieve the purely materialistic interpretation, the soul through the instrument of the brain detaches from itself highly attenuated shadow-like images as intellectual ideas wherewith to explain the world. The old interpretations in times which were more or less clairvoyant were filled with far more life, far more reality. We saw yesterday that our brain is a kind of apparatus which impedes our astral body, brings it to a standstill, and lets the images of this astral body, because they are not allowed to pass through our brain, come to consciousness as our thoughts about the world. But in ancient clairvoyant times it was not only the images of the astral body that were held back, but also those of the etheric body. The result was that the human being let flow far more of his own self, far more of the stuff of his own soul, into the images of his knowledge.

Expressed diagrammatically it is like this. The old clairvoyance, even the ancient Greek outlook (more disposed as it was to fantasy) was such that when a thought of Zeus or of Dionysos came before the soul, this thought was full of the living sap of reality. Admittedly this really came in the first place from the stuff of the human soul; but because this stuff itself derived from the depths of the cosmos, ancient Greek thoughts about their gods contained far more reality than the thought-forms of modern times. If I represent the thoughts of the ancient Greeks as a circle,¹ I have to show the thoughts of the man of today as far more thinly filled with soul-stuff, soul-substance. In forming the ideas of today the human soul draws forth far less from itself, what it produces is much thinner. Thus in the picture of the world which the soul can acquire with present-day consciousness there is far less of world-reality than was to be found in the earlier images. So that what the arrogance of modern academic learning for the most part supposes, namely that the Greeks formed pictures of their gods out of fantasy, pictures in which there was no reality, and that the only reality lies in the abstract ‘laws of nature’ of today, is the very opposite of the truth. This modern view is not true. The creations of Greek knowledge were far more densely packed with true reality, and compared with it the knowledge which we acquire today through the laws of nature is like a squeezed-out lemon! This is something which the soul can feel if it is not preocccupied with the pride of present-day science, but thirsts to fill its consciousness with reality. Such a thirst will reveal that it is just what is lauded as strictly scientific that is above all entangled in illusion, in maya. There has never been in the world such entanglement in maya as in the thought-forms of present-day philosophy and science.

Why has that come about? It is because man in the course of his Earth evolution has had to develop his present ego-consciousness. He has had to become independent, to stand entirely alone with his own ego. He has had to be weaned from his union with the world outside him. The very strong substantial content which made it possible for him to instil much of the stuff of his soul into the figures he fashioned, as happened in the case of the Greek gods, this very thing would have made it impossible for him—just because he would have been too much poured out into the world—to attain to consciousness of his ego. To enable man to become strong as regards his ego-consciousness he had to be torn away from the world-realities, cut off from them; for objective knowledge of the world our souls had to become weak, utterly weak. Our soul, the knowing soul, the soul which perceives through understanding, the soul which is ego-conscious, is at its very weakest as regards cosmic consciousness, as regards conditions which it once passed through. This weakness, which we had to develop, has rendered inevitable the emergence in modern consciousness of our tenuous ideas, devoid of reality, and our abstract laws of nature.

Anyone who by academic learning or by some form of belief in authority has been trained to a natural science which is only at home in pure abstractions will not succeed in feeling this great impoverishment as regards true reality. But anyone who feels within him a thirst to grow into world-reality knows that at a certain point in his life there comes over him the feeling: ‘How hopelessly cut off from true reality one feels by all the ideas of today, and what phantom and shadowy forms they are!’ That sentiment could even be formulated in the terms of ordinary science and you will find it so formulated in my little book Wahrheit und Wissenschaft, on Goethe's theory of knowledge, which appeared many years ago. There I showed that in the attainment of the customary intellectual knowledge the human being acquires only a part of knowledge, a part of truth, and that he is pressing forward to another aspect of the world than the one offered by the intellect. This is to take a scientific path which is quite practicable, even though to modern philosophy it may sound incomprehensible; whereas the feeling I have described gives rise to an attempt to penetrate along the esoteric path into a much more vital reality than the purely abstract laws of reason can provide. If the soul feels that with the normal consciousness of today it can only produce ideas which are maya in face of the living reality, and if it is not like a squeezed lemon, acknowledging only the science of today, then it feels itself empty in face of the real world. It certainly feels able to reach with its ideas the furthest limits of the world, but it fails to take into account the warning in my second Mystery Play The Soul's Probation—(Scene 1)—‘End not at last in cosmic distances’. To do that must involve a feeling of being spread out, with a set of weak ideas, through an endless expanse of space. The further we expand thence into space the thinner our ideas become, and we find ourselves at last before an empty and bottomless abyss. That is an ordeal which the soul has to face. The man thirsting for reality who seeks to solve the riddles of the world, the ‘wonders of the world’, along the lines of abstract science, finds himself at last standing before the cosmic void with his ideas entirely dissipated into spiritual vapour. Then his soul has to experience an infinity of terror in the presence of this void. The man who is unable to experience this fear in the presence of the void is simply not sufficiently advanced to feel the truth about present-day consciousness.

Thus, when we try to expand our present-day consciousness into the far spaces of the world, we have to face this terrifying spectre, this fear of the cosmic void; nobody who takes seriously what normal modern consciousness is can be spared this experience. The soul has to undergo this ordeal if it wants to experience the meaning and the spirit of our time. It has at some time to face the abyss which opens out on all sides when we try to penetrate the widths of space with our ideas; it has to experience the unending fear of the void, the fear of losing oneself in cosmic distances.

If we are familiar with the Goethean phrase, ‘to become one with the whole world, to enlarge oneself to become a world’, then we must say: ‘If a healthy soul with the means available to modern knowledge has reached out into the far spaces of the world, and tries to comprehend the world with the philosophic principles of today—which are bound to be abstract, because they are derived from present-day consciousness—then that soul is bound to experience the ordeal of standing before the void, before the abyss on every hand; every healthy soul has to undergo the fear of being swallowed up with the best part of his being, with what constitutes his consciousness, in infinite nothingness.’ This is the universal experience and any other feeling is but a variation of this horror vacui. Closely confined as the life of the soul is, there would be something amiss with it if, as soon as it tries to expand to the limits of the universe, it were not to feel its present-day consciousness pulverised, shattered, in face of the infinite universe. That is the fate of the soul when with its present-day consciousness it tries to penetrate into cosmic distances, into the widths of space.

There is another path open to the soul. It can descend into its own depths in such a way that it experiences what its own organisation is. Under modern conditions of consciousness the soul really only experiences what has been added to its organisation on the Earth. What it received on the Old Moon as astral body remains subconscious; it lights up in the etheric body, but in normal consciousness is not experienced. Still less does man experience what he acquired during the Sun evolution as etheric body, or what through Saturn, Sun and Moon evolutions he has received in his physical body. These are closed regions to him. But upon these closed regions countless generations of gods, of spiritual hierarchies, have laboured. Indeed when through clairvoyant knowledge, through esoteric training, we descend into these regions and penetrate behind our ego-consciousness into our own being, when we encounter what is in us as astral, etheric and physical bodies, then we do not come to a vacuum, we come rather to a condensed world-substance. We meet there everything which has been worked into us men throughout millions and millions of years by innumerable spiritual hierarchies. But when through the serious cultivation of self-knowledge such as is given by esoteric training a man tries to enter, learns how to plunge into the work of countless generations through millions of years, he does not encounter in a pure form what the gods have created. For man has stamped into it all that through the generations he himself has experienced as impulses, desires, passions, emotions and instincts. In the course of his terrestrial incarnations what he has developed in this way has united with what is there below in his astral, etheric and physical natures. Together they form a dense mass; and it is into this dense mass that he first enters. What we ourselves have done to this divine nature of ours veils it from us.

Thus when we plunge into ourselves we find the opposite of what we find when we expand into cosmic space. If we expand into the widths of space there is the danger of finally encountering the void; if we descend into ourselves there is the danger of coming into denser and denser regions, which we ourselves have condensed through our impulses, desires and passions. Just as we feel the matter of our consciousness scatter and disintegrate if we go out into cosmic distances, so when we plunge into our own soul-depths we feel ourselves to an ever greater extent repulsed; we feel like a rubber ball resuming its shape after it has been squeezed. Again and again we are repelled, when we try to penetrate into our own inner being. We can be very clearly aware of this. It is not only that our impulses, desires and passions, which are what we first meet when we enter into ourselves, seem horrifying to us when we meet them face to face, but—added horror—they seem at every moment to be trying to capture us. They wax strong and powerful, their will-nature comes to the fore. Whereas in ordinary consciousness we do not obey this or the other impulse, this or the other instinct, as soon as we descend a little way into ourselves, these instincts develop their full strength, and we cannot but give way to them. Again and again we become gripped by a will of a lower nature in ourselves, and are thrown back upon ourselves worse than before. That is the other danger—that when we plunge into ourselves we are confronted as it were by the density of our impulses and instincts.

Thus we have to face formidable dangers. If we expand into universal space we are in danger of dissolving with our consciousness into nothingness; if we plunge into ourselves, we are in danger of surrendering our consciousness to the impulses and instincts which are within us and of falling a prey to the worst possible egotism. Those are the two poles between which lie all vicissitudes of soul—fear of the void and the collapse into egotism. All other ordeals are variations directed against what we may call dissolution into nothing, or against surrender to egotism. Even higher knowledge is dangerous in this connection. For through it we learn that countless spiritual hierarchies have been at work upon us, we learn how our physical, etheric and astral bodies in all their parts have been assembled by the hierarchies, we learn how cosmic Spirits have been at work in order that at last man should come into existence. So when in the esoteric life a man delves into his own inner being, he is overcome by the thought: ‘You are actually the aim and goal of the gods. It is to create you that the gods have laboured.’ Here he confronts the great danger of falling into immeasurable arrogance.

When Capesius learns from the mouth of Felix Balde² how the spiritual hierarchies have laboured, and how man is the goal of all their efforts, he is afraid of this pride. That is the significance of the uneasiness he expresses. It is part of his soul's ordeal that he should feel this. That is why it is so necessary that man should humbly draw near to this knowledge that he is the goal of the gods, and in lowliness assimilate it, otherwise it will lead to overweening presumption. For when we recognise that man is the goal of the gods, we in this world have every occasion for pride, for presumption. When we see the gods in the macrocosm exerting themselves all the time to develop what is human being, we have every occasion for pride.

It will be good for us to make our ideas as to how the gods have laboured at the formation and perfecting of man a little more concrete. Throughout the Saturn evolution the Thrones co-operated with the Spirits of Personality, during the Sun evolution the Cherubim worked with the Spirits of Wisdom and the Archangels, during the Moon evolution the Seraphim worked together with the Spirits of Movement and the Angels.

Can we point to something upon the Earth now of this work from without upon the human form? Here we encounter once more a characteristic phenomenon of the life of the mind in modern times, a phenomenon to which we have already often had to refer in these lectures. In point of fact nothing is so well able to furnish proof for all that is proclaimed in Spiritual Science as the facts of modern science. The development of this science during the last decades provides, in general, proof of all that is here said. It is only that the facts are often least understood by those who discover them. The interpretation put upon the facts by modern philosophy and modern science does constitute a great stumbling-block to an understanding of Spiritual Science. The facts themselves invariably support what we say here, but the current explanation of the facts always constitutes a stumbling-block. It is really phenomenal. I have drawn attention to specific instances of it in a number of places. You will have gathered from my lectures that the brain was the last human organ to be developed; the rest of the human organisation was worked into man earlier by the Spirits of the various hierarchies. But even today the half unconscious part of us continues to work on the organisation of the brain; that is something capable of observation, only the marvellous and beautiful phenomena furnished by modern science are not interpreted in the right way. Let me give you an example.

In April of this year there could have been celebrated the half-centenary of an extremely important discovery of modern science, a discovery which, rightly understood, fully confirms the spiritual-scientific doctrine of evolution. Of course spiritual-scientific discoveries can only be made through clairvoyance, but they can be confirmed by the facts which ordinary science brings to light. The fiftieth anniversary of that important dissertation on the speech-centre which the great doctor and philosopher Broca delivered before the Paris Anthropological Society in April 1861 might well have been celebrated this year; for the work of Broca is a complete proof that the predisposition to that configuration, that formation of a specific part of the brain which brings about both the aesthetic consciousness of speech and the understanding of its sounds does not lie in the inner laws of the physical brain. When in April 1861 Broca found that the organ of speech lies in the third convolution of the brain, and that this organ must be in order if a man is to understand the sounds of speech, and that another part must be in order for him to speak, the discovery constituted an important advance which can be turned to good account by Spiritual Science and is a verification of the facts known to it. Why is this? Because the way this speech centre is developed shows that a man's outer movements, the movements of his hands (i.e. what he does half unconsciously) plays a part in the configuration of this speech centre. Why is this speech-centre especially developed on the left side? It is because under the cultural conditions which have prevailed hitherto, men have made particular use of the right hand. Thus it is the etheric and astral bodies which, out of the unconscious, bring about the movements of the hands which work into the brain and mould it. Today anthropology makes it plain that the brain is formed from without by macrocosmic forces. When this part of the brain is injured, there is no capacity for speech. If we take into consideration that the side of the brain which through our right-handedness has been strongly developed can be relieved from without by the use of the left hand—a thing which is still possible in childhood though no longer so in later life—then it is seen that, by means of systematic activity from without, the brain can be so moulded that a speech-centre develops in the corresponding third convolution of the brain on the right side. Are we not driven to say that it is the greatest possible error to think that the faculty of speech is formed through the predisposition of the brain? It is not the natural tendency of the brain which brings into existence the faculty of speech but the activity which the man himself develops. The faculty of speech is developed in the brain from out of the macrocosm. The organ of speech comes from speaking, not speaking from the speech-organ. That is what has been established through the important physiological facts discovered by Broca. It is because the gods, or the Spirits of the hierarchies, have helped men to carry out such activities as create his speech-centre, that this speech-centre has been fashioned from without. The speech-centre arises from speech, not vice versa.

When rightly understood all such modern discoveries provide confirmation for Spiritual Science, and it is a pity that I am never able to do more than make a brief reference to such things. Were I able to speak at greater length about characteristic examples of this kind you would see how shortsighted are the people who say that Spiritual Science contradicts modern science. On the contrary it is only at variance with the interpretation placed on the facts by modern scholarship, not at all at variance with the actual facts themselves.

Thus it is the activity of the hierarchies, who have worked into us from without, which has made of our macrocosmic formation what we are during Earth existence. We are indeed a product of the macrocosm. Today we are a product of the movements of our limbs, of our gestures, which carry on a silent speech; these movements imprint themselves on the brain, which had no prior disposition to speech. The archetypal man had of himself no predisposition to anything, but everything has been formed and developed and bestowed upon him by the macrocosmic activity of the spiritual hierarchies.

From this you will see that in our present consciousness we are in fact but feeble. If we try to go out into the cosmos we find ourselves before the void; if we try to sink into ourselves we find ourselves ensnared in our own will-nature. This is what brings about the severe ordeals which are inevitable when a man, starting from his present-day consciousness, would seek to probe in either direction the mysteries of the world, about which he begins by marvelling because they confront him as world-wonders.

Why is this so? It is because when we press out into cosmic space we come into a region which we have closely described in the last two lectures as the region of the upper gods or spirits, spirits who are only the ideas or representations of the real gods; thus we come into a world which has no independence. It is no wonder that what we can gain from this world leads us in the end to the void. However hard a man is struggling to acquire knowledge, when he reaches the utmost limits to which his ideas can attain, he himself can only come to ideas of the gods, he cannot attain to true reality. But if a man plunges into himself, into what has been built up during millions and millions of years, then he comes to the deeds, to the achievements, of the other divine-spiritual Beings, whom in the course of recent lectures we have called the sub-earthly, the true gods. But in order to reach these we have first to penetrate through our own impulses, desires, passions, through all that imprisons us, seizes hold of us and changes us so that we are obliged to follow it. This leads us into egotism and cuts us off from those lower gods. This constitutes the other pole of the soul's ordeals. If we try to reach the upper gods we come to the void, to the world of mere idea; if we try to reach the lower gods, all thought abandons us because we are seized by the blindly raging impulses of our own inner beings and burn ourselves up in them. That is why the ordeals are so arduous. But there is one thing which offers a ray of hope, to begin with purely theoretical. We have to say to ourselves: ‘However tenuous the ideas are, or however slight is what our egotism enables us to receive, it comes nevertheless from the entire cosmos.’ And if we can only find ourselves within this consciousness of ours in the right way, so that we can look, upon it in its independence, observe it as it is in itself, and if this consciousness becomes stronger and stronger, then we can perhaps make progress along one or the other path in such a way that we can withstand the ordeals. This is only meant to give a slight indication of how it is possible to make progress in another way than with the ordinary consciousness.

Let us suppose that we permeate ourselves with what we have already in a variety of contexts named the Christ Impulse. We then learn to understand in its deepest significance the saying of St. Paul, Not I but Christ in me.’ We stand there to begin with in our normal consciousness and say to ourselves: ‘We do not wish this normal consciousness of ours to work alone, we do not wish to remain alone in this personality of ours; we wish to be permeated by the Substantiality which since the Mystery of Golgotha is contained in the atmosphere of the Earth, we wish to be permeated by the Christ-substance.’ When we permeate ourselves with this Substance we do not take out with us into the cosmos merely our own tenuous ideas, but however far we soar into the widths of space, we carry with us the Substantiality of the Christ, and thereby something most remarkable comes about, which I should like to make clear to you in terms of modern scientific development.

Modern science took its start from the phenomena of external nature, and traced these phenomena back to all manner of forces. Then it went on to trace what goes on in the outer world in light and sound and so on, to vibrations, to particles of ether in motion, even to ponderable fragments of matter in motion, and considered it a triumph to be able to reduce the whole world to a world of moving, whirling atoms of ether and so on. This method has now for the most part been abandoned, since people have seen that it leads nowhere, but the consciousness of the general public in this respect still lags behind, it always does remain several paces behind scientific advance. There is still a widespread desire to explain the whole world through the abstraction of whirling atoms, as if space were made up of pure vibrations, pure oscillations. Of course, when we with our ideas and with the empirical experience which one can have of realities, meet such conclusions, the moment we approach what is called the atomic universe, we at once feel the void; for those thought-out atoms have no existence. Atoms there can be within the limits of empirical reality, within the range of microscopic investigation, wherever there is matter endowed with light and warmth, but it is not legitimate to attempt to explain light and warmth themselves by means of atoms or atomic vibrations; for then one is thinking-out a theory of the universe, and a thought-out cosmology leads to something which no longer has any real content. There this old atomic theory has no longer any validity whatsoever. We think it out—and yet feel it has nothing to do with reality.

But it is quite different when we permeate our ideas, our abstract laws, with what in truth is the Christ Impulse; and when I speak of the Christ Impulse you all know that I do not mean anything that the orthodox creeds look to; I am referring to the great macrocosmic Christ Impulse. We must permeate ourselves with this in the Pauline sense. It is not our abstract ideas and concepts which we bear out into the cosmos, but what they become as our modern form of consciousness permeated by the Christ Impulse. And here we experience something very strange. Just as when we press outwards with a consciousness devoid of the Christ we become emptier and emptier and more impoverished, and our consciousness becomes finally completely dissipated, dispersed into the cosmic void ... so, as soon as we have received the Christ Impulse our consciousness becomes richer, fuller, the further we come into the cosmic distances, into the widths of space. And when we have reached the stage of clairvoyance, then is the Christ-filled soul abundantly filled with soul-substance, so that the true grounds of reality stand at last before us in all their might and grandeur as super-sensible realities. Whereas without Christ our consciousness brings us to the void, the Christ-filled consciousness brings us to the true causes of world-phenomena and ‘world-wonders’. Foolish as this may sound today, I ventured to say in the book The Spiritual Guidance of Man and of Mankind that in the future there will be a chemistry and a physics, a physiology and a biology permeated by the Christ Impulse, and that true science, to an extent not today dreamt of, will become permeated by the Christ Impulse. Anyone who does not believe this has only to turn the pages of history to discover how the rational opinion of the future is often the foolishness of earlier times. If anyone pities us for supposing that what is regarded as foolishness in our day will be the reasonableness of the future, let him remember this. Foolish as it may seem to the humanity of the present day to think of a Christian chemistry it will in the future appear quite reasonable. When we carry the Christ with us into our outlook upon the world, He will give us plenitude in place of emptiness.

If we take the second road, if in the spirit of what has been said so far we fill our souls in the Pauline sense with the Christ Impulse, and then plunge into ourselves, what then happens? The Christ Impulse has the quality of working as a solvent, as a destructive influence upon our egotism. We notice that the deeper we descend with the Christ Impulse into ourselves, the less is egotism able to get a hold upon us. We then press further and further into ourselves and by penetrating with the Christ Impulse through our egotistic impulses and passions, we learn to recognise the being of man, learn to know all the secrets of the ‘world-wonder’ which is man. Indeed the Christ Impulse enables us to go much further. Whereas without it we bounce back like an india-rubber ball, and do not succeed in entering into ourselves, into the sphere of our own organisation, with the Christ we penetrate deeper and deeper into ourselves, and at last come out of ourselves, so to say, on the other side. So that whether we go out into the cosmos and find the Christ-principle in the widths of space, or whether we penetrate below into the sphere of the sub-earthly gods, in either case we find it all impersonal and freed from ourselves. In either direction we find something which transcends ourselves. In cosmic space we are not dissipated, atomised, we find the world of the upper gods; below we penetrate into the world of the true gods.

We could represent the two paths—the one which leads into ourselves, and the other which takes us into the widths of space—by a circle, and show how at last we meet ourselves outside ourselves. Both what is of the nature of will, into which we should otherwise plunge as if into a region of burning fire, and what constitutes the widths of space, wherein we should otherwise vanish into nothing—these two realms meet. Our thoughts about the world unite with the will which comes out of the world to meet us when we descend. Will-filled thoughts, willing thoughts! Thereby we are no longer in the presence of abstract thoughts, but of cosmic thoughts, thoughts which are themselves creative, thoughts which can will. Willing thoughts—but that means divine Beings, spiritual Beings, for thoughts filled with will are spiritual Beings. Thus the circle is completed. Thus do we come safely through the trials which have beset our soul, whereas otherwise we should vanish into nothingness on account of the weakness of our own souls. Thus when we descend into ourselves we come through our colossal egotism, that is to say, through the soul strong in its egohood and its egotism; in either direction we come to what of itself can certainly lead us into tribulation, but can never tell us anything about the world.

We have to travel both these paths, we have to experience both obstacles, the fear before the void, as well as the resistance of our own egotism. And as we thus pierce through ourselves to the other side of the will-nature, and draw near to the cosmos, as soon as we thus emerge from ourselves, we are seized by an infinite compassion, an endless sympathy with all beings. It is this sympathy, this compassion, which, when the circle has been completed, unites with the cosmic thoughts which would otherwise evaporate and which now receive substantial content. Little by little the Christ Impulse leads us to complete the circle, leads us to recognise what lives and subsists in the widths of space as thoughts filled with will, which means real thoughts, thoughts filled with being. But if in this way our ordeals have led us on, our souls then become purified, thoroughly penetrated by the cleansing process we have had to undergo. Because in the downward direction we have to fight our way through what is shown to us by the Guardian of the Threshold as the prompting to egotism, we are also proof against all that might cause us to vanish away in the widths of space, we are proof against the fear of the void.

Such was the wisdom which prevailed in the Greek Mysteries, a wisdom which leads us to the deepest secret behind the soul's ordeals. Therefore the Greek neophytes, the pupils of these Mysteries, were led on the one side to fear of the infinite abyss, and to knowledge; on the other side they were led, through the temptation to egotism and its overcoming, to infinite compassion and sympathy with all beings. In the marriage, the union, of compassion with thought they experienced purification from all the soul's trials. A faint reflection of this is shown in early Greek tragedy, Greek drama. The first dramas of Aeschylus, and in a lesser degree also those of Sophocles enable us to recognise what their purpose was. The way in which the action takes place on the stage is intended to arouse both fear and pity, and through them to lead to catharsis, to purification. Aristotle, who held the tradition that Greek drama portrayed in miniature those tremendous sensations of fear and egotism, of the overcoming of fear through fearlessness, and of egotism in sympathy, in boundless sympathy—Aristotle, who knew that drama was a way of teaching in miniature, defined tragedy as a representation of connected events calculated to arouse fear and pity in the human soul and through those qualities to purify it.

In course of time these tremendous truths have been lost. When, from the eighteenth century and on into the nineteenth, Aristotle began to be studied again, a whole library was built up to explain what he had actually meant by this. What he really meant will not be grasped until it is understood that drama originated in the ancient Mysteries. Thus scholarship is barely able to touch the fringe of the subject, for despite all the labour expended on the concept of drama, very little enlightenment on the Aristotelian definitions of fear and pity is gained from these libraries. We see, then, that inner ordeals arise inevitably from the development of the world and of humanity. But we also see that these ordeals come because the soul feels impelled to take two paths, one into cosmic distances, the other into the depths of its own being; we see that the soul must undergo these ordeals because in neither direction is the prospect open, but we see that it can hope to complete the circle, to find will from the one side, thought from the other, and thereby to reach the true realities, the revelation of the world as willing-spirit, spiritual will.

We come at last to the point at which the whole world is dissolved into spirit, we see spirit everywhere, and we have to recognise everything material as merely the outer manifestation of spirit, as the phantom, the illusion of spirit. It is because we live in the spirit but do not know ourselves in the spirit that we have to undergo such ordeals. For we do indeed live in the spirit without knowing it. We see spirit in a deceptive form, and we must press on towards the reality out of that deception which we ourselves are, out of the dream as which we dream ourselves; we must strip off all that still reminds us of matter or of the laws of matter. That is a path whose end we can only dimly surmise, but it gives us the strength to say that in the end we shall be able to close the circle and to find in the ‘Revelations of the Spirit’ the solution of the ‘Wonders of the World’, and the compensation for our ‘Ordeals of Soul’.

Thus a real study of Spiritual Science must never discourage us. Even when it has to be pointed out how severe will be our inner ordeals, how they have to be repeated over and over again, we must nevertheless say to ourselves: ‘We must get to know them, we must actually undergo them, for it does not help us to know them in an abstract way.’ But we must also have confidence that we shall advance through these ordeals to the revelations of the spirit. Of course anyone who could set his mind at rest with the thought that the revelations of the spirit are bound to come someday, and that therefore one need not go looking for ordeals, would be the first to run into them. For instance, if anyone were to say, ‘Since you have given us your first Rosicrucian drama, in which we find a development of soul which seems to show that Johannes Thomasius has already reached a certain level, we can rely on this and dispense with the second play The Soul's Probation and can simply hope that the revelation of the spirit will follow someday. What need have we to become involved in inner ordeals?’ Anyone arguing in this way would at once be plunged into the severest of them, for our normal consciousness, our intellectuality makes them inevitable. Hence it is better for us to experience every kind of trial that the soul is capable of experiencing, better for us to get to know without flinching every inner ordeal, so that we should understand that even a man like Johannes Thomasius can fall into error and illusion, and has to make progress by unexpected ways. But we must never lose confidence that the human soul is meant to bear aloft her divine self to the revelations of the spirit. For this is the way of the soul of man! She confronts the world, she sees the world as maya or the great illusion, she feels that within this maya there lie hidden the ‘world-wonders’; wonder comes upon her as her first trial, then the trials become more and more severe, but the soul can keep up her strength until the circle is completed and at last the ‘world-wonders’ find their solution, and the ‘ordeals of the soul’ their purgation in the ‘revelations of the spirit’. This is the way of the soul of man—and yet not hers alone, for within her all the divine hierarchies are labouring and aspiring.

This brings to an end the task we have set ourselves in this year's course of lectures—to evoke an idea of the connection between ‘The Wonders of the World, the Ordeals of the Soul and the Revelations of the Spirit.’

• 1. Dr. Steiner drew on the blackboard.
• 2. See Scene 5 of The Soul's Probation

The following lecture was given on, and dedicated to, the anniversary of Goethe's birthday, and in connection with the lecture series, Wonders of the World, Ordeals of the Soul and Revelations of the Spirit. This lecture is not a part of the 10 lectures in the above named lecture series, and was presumably translated from shorthand reports, unrevised by the lecturer, by an unknown translator.

My dear theosophical Friends!

The composition of “Faust” was Goethe's companion from his early years, on, one may say in the truest sense of the word,—till his death. For the second part of the poem was left behind by him, sealed, as his literary testament. The composition of certain important passages of the 2nd part of Faust really belongs to the closing years of that universal genius. Anyone who has had the opportunity of following Goethe's spiritual evolution, as revealed in his life-work, will discover many a thing of the most extreme interest, particularly in reference to the fact that Goethe's ideas continually altered regarding the course of development of his poem, when he returned again and again to this labour of his life. There is an interesting memorandum extant on the conclusion of “Faust” as it was intended to be, in accordance with Goethe's views of that date—a period which we may fix at the end of the ’eighties or beginning of the ’nineties of the eighteenth century. We find here, besides a few notes on the first and second parts, a short sentence containing an indication bearing on the conclusion of the poem. This scrap of writing shows the words jotted down in pencil by Goethe, “Epilogue in Chaos on the way to Hell.” This reveals to us that it was Goethe's intention at one time not to honour his Faust by the kind of apotheosis which forms the present conclusion of the poem, brought to an end in his extreme old age; but that, in accordance with the course indicated in the Prologue in Heaven,—from Heaven, through the world, to Hell—he desired to bring Faust to a conclusion with the Epilogue in Chaos on the Way to Hell. At that time Goethe entertained thoughts which led him to believe that knowledge which overstepped certain limits could only end in chaos. We may trace a certain connection between the frame of mind which prompted these words, which I quoted as Goethe's own, with that which was said yesterday regarding the ordeals of the soul; on the one hand the losing of itself in nothingness; on the other hand the descent into the turbid inner nature of the human being and the failure, in spite of all efforts, to find the junction. Goethe's personality was indeed one which compelled him to vanquish all difficulties, step by step, and to experience all vicissitudes in his own person. It is for this reason that all his creations leave such an impression of sincerity and truthfulness on us,—sometimes indeed the effect is so powerful that we cannot immediately keep pace with him; because it is impossible for us, unprepared, to transport ourselves into the particular phase of his personality prevailing at one period or another of his life. We may note a truly great advance in Goethe between the moment at which he intended to conclude his “Faust” with an epilogue in chaos on the way to hell, and that other period in which he brings his work to a close in the spirit of the monumental words “Wer immer strebend sick bemüht, den können wir erlösen.”¹ For when Goethe, wrote the present, universally-known conclusion to his “Faust,” the premonition of which we spoke yesterday was alive within him, coupled with that inner strength which brings the assurance that, though we must pass through all ordeals of the soul, we shall-inevitably accomplish the closing of the circle described yesterday. This, my dear theosophical friends, is intended as a slight indication of the most pronounced characteristic in Goethe's life. Those among us who love a harmonious life, who cannot accommodate themselves to its contradictions, though these are the vital element in a progressive life reveals many contradictions, and that Goethe's judgment of many matters in his old age differed from that of his youth. But this was only because he was forced to conquer every truth for himself. Goethe's personality is a striking example of the necessity of the lessons of life; it shows us that it is precisely life on the physical plane which evokes direct inner experiences, and that life, with its succession of events, is needful for us, in order that we may become human beings in the true sense of the word. When we pass in review Goethe's whole life and contemplate its successive stages, we are struck by the universality of his genius, the magnificent comprehensiveness and many-sidedness of his mentality. It is most important to study Goethe precisely from this point of view, in his life-time, and also to measure by our own time the importance of that which he was by reason of the universality of his spirit, and then to ask ourselves how Goethe can above all things influence our own epoch by the universality of his genius.

It is well for us, then, to devote a little study to the inner character of the time in which we live,—to our present epoch and its spiritual culture. It is especially important for theosophists to consider attentively the spirit of our age. It is often said that we live in an age of specialists, in which exact science must reign supreme. How frequently do we hear the words of the great physicist Helmholtz repeated, namely, that at the present day there can be no mind comprehensive enough to embrace all the various branches of human knowledge, as they now exist. It has become absolutely proverbial that there can be no doctor universalis at the present day, and that one must be content with a general knowledge of special subjects. But when we consider that life is one and undivided, that everything in life is involved with everything else, and that life does not ask whether our souls are capable of comprehending what belongs to the common spiritual living organism of our age;—when we consider this we must conclude that it would be a disaster for our age, were it impossible to find, at least to some extent, the spirit ruling in all specialisation. And our quest will be easiest, if we endeavour to approach the subject precisely by those avenues opened up by theosophy or spiritual science. That science must be universal; it must be in a position to survey at a glance the branches of the various sciences in all the different domains of civilised life. To-day let us examine at least one aspect of our modern intellectual life, and see how it appears in the light of theosophy. As our time is limited, we will avoid those departments of science which are more or less unaffected by the passage of time, as least as to their nature and purpose, in spite of the enormous extensions which they have undergone in our day,—I mean mathematics, although even here we might point to the fact that the weighty deliberations carried on in certain branches of mathematics during the nineteenth century may be said to have opened up the supersensuous world to that science. But it must be mentioned that great and wonderful discoveries have been made in all branches of science in the course of the last few decades, which testify everywhere, when examined in the proper light, to the fact that the teachings of theosophy exactly agree with science; whereas none of the theories that have been applied to these discoveries up to the present day at all coincide with the facts which have been accumulated with so much diligence and energy for the last forty or fifty years. Taking, for example, chemistry and physics, we see how remarkable has been the tendency in the development of these branches in that period. When we were young, in the ’seventies or ’eighties or earlier, the so-called atomistic theories prevailed in chemistry and physics. These theories attributed all phenomena to particular kinds of vibration, either of ether or some other material substance. In short we might say that it was customary then to explain everything in the world, in the final instance, by the theory of vibration. Then as we approached the last decade of the nineteenth century, it was shown by the facts which gradually came to light that the theory of motion, or atomistic theory, was untenable. It may even be called a remarkable achievement (in the most limited sense of the word), that Professor Ostwald, who was chiefly noted as a chemist and natural scientist, brought forward at a congress in Lubeck, in place of the atomistic theory, the so-called theory of energy, or energetics. In a certain respect this was a progressive step; but the later discoveries in the field of chemistry and physics, down to our own times, have finally given rise to a considerable amount of scepticism and want of faith regarding all theoretical science. The idea of attributing external physical facts, such as the phenomena of light, etc., to the vibration of minute particles, or to a mere manifestation of energy, is now only entertained by unprogressive minds. This opinion is chiefly strengthened by all that has become known of late years regarding the substances which gave rise to the theory of radium; and we can already note the extraordinary circumstance that, owing to certain facts which have come to light by degrees, distinguished physicists such as Thomson and others have found themselves obliged to throw overboard all theories, first and foremost the ether hypothesis with its artistic forms of vibration, once cultivated with such extreme seriousness and assiduous application of the integral and differential calculus. The theory of motion was therefore fated to be discarded by the great physicists, who then returned to the vortices of Cartesius, a theory which may be said to be based on ancient occult traditions. But even these theories have been relinquished in their turn; a feeling of scepticism towards all theorising shows itself precisely in physics and chemistry, as a result of the conviction that all matter crumbles away, as it were, under the experiments of modern physical science. Things have gone so far that, in view of the advance of modern physical science, the theories of atomistic vibration and of energetics can no longer be upheld. All that might still have found a hearing 5, 6 or more years ago, all on which so many fond hopes were built, when we were young, when even the force of gravitation was ascribed to motion,—in the eyes of those acquainted with the real facts, all this has been demolished. But we still of course hear of extraordinary ideas on the part of the unprogressive. There is an interesting fact in this connection, which I might mention, as it is my intention to discuss certain characteristics of our own time and of Goethe. A little book has just appeared which also takes the standpoint that there is no such thing as gravitation, that is, that there is no attraction between matter and the planets.—It has always been a difficulty for science to support this so-called theory of attraction, because one must ask: How can the Sun attract the Earth, if it does not stretch anything out into space? Now within the last few days this book has appeared, in which attraction is ascribed to the effect of concussion. For instance, we represent to ourselves a body, whether planet or molecule, upon which impacts are continually being exercised from all sides by other planets or other molecular bodies, How does it happen that these bodies impinge upon one another from all sides? For of course they do impinge upon each other everywhere, one in this, another in the opposite direction, an so on.

The essential point here is that when the number of impacts exercised from outside is compared with that produced by the bodies in the space between, the result is a difference. The last-mentioned are fewer and have less force than the outer. The consequence is that through the outer impacts the two bodies, whether molecules or planets, are driven together. According to this theory the force usually called attraction is attributed to the impacts of matter. It is refreshing to find something like a new thought now-a-days; but to any one who looks more deeply into the matter this theory is nothing more than refreshing. It is refreshing for the simple reason that the same theory had already been worked out with all possible mathematical quibbles. It is contained in a book, now out of print, written when I was a little boy, by a certain Heinrich Schramm, “The Universal Vibration of Matter as the First Cause of all Phenomena.” In this book the theory is much more thoroughly dealt with. Such ideas constantly reappear when scientists leave out of consideration the evolution of the spiritual life. In this respect the most extraordinary observations may be made;—errors caused by a one-sided view are repeated over and over again. What I should like to impress upon you above all is, that in consequence of the achievements of physics and chemistry of late years, abundant proofs have been furnished that that which is called matter is merely a human conception, which melts away under experiments, and that physics and chemistry, leaving behind all motion and energy, steer directly to the point at which matter merges into the spirit at its foundation. The body of facts accumulated by physics and chemistry already demand a spiritual foundation. Geology and paleontology are in a similar case. In these sciences more comprehensive theories, based upon vast aggregations of force, prevailed till about 1860–1870. To-day we find scepticism. everywhere; and among our best geologists and palaeontologists there is an inclination to restrict their labours to the bare registration of facts, because they dare not combine them in thought. A considerable amount of courage is needed to develop a system of thought embracing the series of facts before them. People are afraid to take the step now demanded even by geology and paleontology:—from the material to the spiritual,—a step which would transcend the Kant-Laplace theory. They dare not acknowledge that their imaginary universal nebula is finally merged in the spiritual regions, the world of the hierarchies, of which all that we might call the outer, physical, or perhaps the astrophysical theory, is but the garment. The case is different when we come to those sciences which have to deal more with life and the soul. We come in the first place to biology.

Now you all know how great were the hopes built on the progress of biology, the science of life, when Darwin's great work, “The Origin of Species”, appeared. Perhaps you also know that at the natural science Congress held in Stettin in the year 1863 Ernst Haeckel, with rare courage, extended to the human being the theory apparently applied by Darwin only to the animal, and we see that the science of biology afterwards developed in a remarkable way. We find cautious spirits who confine themselves more to the registration of facts; but others are there, who push forward impetuously, constructing daring theories on the results of investigations dealing with the relationship of forms among the different creatures. Foremost of all we find Haeckel boldly constructing pedigrees, showing how, from elementary forms of life, the most complicated structures have arisen through ever-new ramifications. But side by side with these more striking tendencies,—as we might call them—there is a line of investigation which it is also important to notice. This might be called the school of the anatomist, Carl Gegenbaur. In accordance with his nature, Gegenbaur was of opinion that, in the first place, we ought not to concern ourselves with the correlation existing between different creatures. He looked upon the Darwinian theory as a guiding principle of investigation, to be used as a standard, by the aid of which certain facts relating to the forms of living creatures could be traced. Let us suppose that the train of thought of a scientist might be expressed in the following words:—“I am not prepared to say that the higher animals might not be descended from the birds or fishes, but I will start from the principle that a relationship exists between them, and, keeping this in view, will examine the gills and fins, and will see whether more and more subtle resemblances do not come to light.” And in fact it was found that, by using Darwin's method as a clue, more and more important scientific facts were discovered. Important results were also arrived at when this method of research, stimulated by the Darwinian impulse, was applied to the descent of man, by following up all the evidence of paleontology and other archaeological records relating to geology. Wherever scientists have gone to work with caution, their method has been as follows: They begin by tracing the links, laying down Darwin's theory as a guiding principle. And here we have the astounding result that the Darwinian theory, used in this way, has shown itself to be extraordinarily fertile in results of late years, and that by the discoveries to which it has led up till the present time, it has contradicted and annulled itself! So that we may observe the remarkable fact, scarcely to be found to the same extent in any other domain of science, that the Darwinian scientists disagree on all points. Thus, there are still persons (certainly the very unprogressive) who relate the human being to the anthropoid apes still extant, or at least only slightly metamorphosed. There are some, particularly among those who pursue the modern analysis of the blood and the relationship among the components of the blood, who have returned to the older forms of the Darwinian theory. Katsch, for instance, affirms that it is impossible, in view of the facts which have come to light, to relate the human being to any animal form whatever now extant. All shades of opinion prevail, from that according to which man is related to the ape as he now exists,—on to others which diverge from the latter, but, following the descent of man is not traceable to the ancestors of these of these apes to any other mammals. It is held that we must retrace our steps to animals of which we can form no representation, and that from these man is descended on the one hand, while the mammals have branched off on the other hand, so that the apes are very distantly related to the human being. What strikes us as remarkable in this is the circumstance that when these scientists employ the forms familiar to us at present, in order to call up a picture of that real, primeval man, all existing physical forms dissolve into a nebulous mass;—the result is nil. How is this? Because there is a point in the science of biology, at which the outer physical facts arrived at by sincere effort, leads to the conclusion that the ancestors of man cannot be represented as physical beings, as all attempts in this direction fail. We at last arrive at the spiritual, primal form of man, the fruit of an earlier planetary evolution,—at that spiritual, primal man spoken of in theosophy. Precisely those facts which have been revealed by the researches of the nineteenth and twentieth centuries bear incontrovertible testimony to this truth, and the disagreement among scientists is concealed solely because the students only attend the lectures of one professor, and do not compare his teachings with those of others. If they compared the opinions of the various learned authorities, they would make strange discoveries. In the books of a certain naturalist they would find a passage very distinctly underlined, to the following effect: “If any of my students now preparing for his doctor's degree should propound this theory, which is brought forward by another, I would reject him unhesitatingly.” This assertion is however no exaggeration, it is only what is said by the professor of one university of his colleague of another university. And the disagreement mentioned is one of the most conspicuous phenomena in the field of biology; while in physics and chemistry the utmost resignation prevails with regard to theories. When we come to physiology we find still more singular conditions. We find that this science everywhere leads to the most extravagant theories. We see how even the mere outside husk of physiology is everywhere influenced by all sorts of things behind or within the physical, even among thinkers who, without knowing it, are yet absolute materialists in their mode of thought. I might mention hundreds of things in this connection, such for instance as the strange theories put forward of late years by a school of thought in Vienna, the so-called Freud school;—theories dealing with the manner in which the sub-conscious life of man, as it shows itself in dreams or other phenomena of life, comes within the domain of physiology. I can merely hint at these facts, and only mention them because they show that it is necessary everywhere, even theoretically speaking, that the mass of empirical facts of the outer senses be traced to spiritual causes. At the same time we find that the moment at which general comprehension, or conception of the impression necessarily made by science as a whole at the present day, makes itself felt, a kind of resignation sets in. In philosophy also we find the same resignation. You are probably aware that under the influence of William James in America, of Schiller in England and of other scholars in the philosophic field, a strange theory has been developed, which is really the outcome of a tendency inherent in facts, to strive towards their spiritual origin; but its followers nevertheless refuse recognise that origin in the spirit. This is the so-called pragmatism, which affirms that, in considering the various phenomena of life, we must, invent theories regarding them, as if they were capable of being combined; but that everything that we think out exists as an economy of the mind, and has no inner, constitutive, real value. This theory is the final refuse of the seared minds of the present day. It denotes the most absolute unbelief in the spirit, a reliance only on fragile theories, invented for the purpose of combining facts, and a failure to believe that the living spirit first implanted in the objects the thoughts which we find in them at last. The strangest fate of all sciences in this respect is reserved to psychology. There are certain psychologists who are incapable of finding the way to a living spirit, in which the soul finds itself as if reborn in the objects. On the other hand they cannot deny that, if any harmony at all can be established between the soul and the objects, something must be transferred to the objects from the soul. What is experienced in the soul must have something to do with the objects. And in connection with this, there is a curious word in circulation in German systems of psychology,—one which really flies in the face of all philological thought—the word “to feel into” (an object) (Einfühlen). There can be no clearer example of helping oneself out of a dilemma, than the use of such a word to avoid exact thought. As if it were of any importance that we should feel something into the objects, without being able to find in the things themselves the essential, real connection between the objects and that which we see in them. This is a state of forlornness, in which psychology finds itself bereft of the spirit, and tries to help itself out of the difficulty by the use of such a word. Thus we might find many similar masterpieces brought into existence at the present day by systems of psychology which cannot be taken seriously. Other systems of psychology confine themselves to a description of the outer instruments of the soul-life,—the brain, etc.; and it has gone so far that psychologists are listened to with respect when they prove by experiment that no force or energy absorbed or taken into our system in food and drink, is lost. This is supposed to prove that the law of the conservation of energy must also hold good for psychology, and that there is no such thing as a soul-nature independent of the body, and working apart through its bodily instruments. A conclusion such as this is perfectly illogical. One who can draw such a conclusion, and who is in a position to formulate such a thought at all, must also admit that it would be reasonable to stand in front of a bank, to calculate how much money is carried in and how much is carried out, and then to reckon how much remains in the coffers; and from this to draw the conclusion that there are no employees at work in the bank. Such conclusions are really drawn, and they are even regarded as scientific in our day. Theories like these are built up on the returns of modern research. They cast a veil over the real nature of the facts. We can observe the real status of psychology in a highly interesting personality, a truly remarkable man, who wrote a work on psychology in the ’seventies of the last century, Francis Brentano. He wrote the 1st. volume of a psychology which should have filled several volumes. Whoever is willing to follow the contents of the 1st. volume with an understanding of the real standpoint of psychological facts, must reflect that, considering the nature of the premise from which Francis Brentano starts, and if it be at all possible to advance on the basis of these premisses, his arguments must lead into spiritual science or theosophy. This is the only way open; and those who will not be led to spiritual science, or even will not make a slight effort to arrive at a reasonable comprehension of the life of the soul, may be supposed to be incompetent. And here we have the interesting fact that the first volume of a psychological work intended to embrace several volumes, had no successor. He only wrote the 1st. volume; and though Brentano dealt, in smaller works, with one or another of the problem which occupied him, he never found his way to spiritual science; hence he barred the way to any further progress in psychology.

By another and still more pregnant fact we may see how even the negative, principle, so conspicuous everywhere at present, demands that the thinkers who take their stand on the wonderful facts that have come to light during the last few decades, should tend towards spiritual science. This is doubtless a difficult step for many at the present day. Some are deterred by reasons into which we need not enter now; we will merely show how, on all hands, when we try to find the true forces in modern science, when we set to work with honesty and sincerity, comprehensively and energetically, the merging of science into theosophy is a necessary consequence. Farthest of all from the union with spiritual science is history, as it is written at the present day. The historians who apparently approach it most nearly,—those who do not merely regard history as a succession of fortuitous human impulses and passions and other facts belonging to the physical plane,—are those who recognise the existence of ruling thoughts. As if abstract thought could possibly have any influence! Unless we ascribe will to those thoughts, they cannot be spiritual powers, nor can they become active. To recognise governing ideas in history, therefore, apart from entities, is devoid of all sense. Not until active life has been infused into history, not until the spiritual life-principle is conceived as pervading the soul, expending itself ever more intensely as it passes from soul to soul,—not until history is understood as it is understood in “les Grands Inities” (by Édouard Shuré) has the point been reached at which that science merges into theosophy or spiritual sciences. Thus we may boldly affirm that it is evident to any unprejudiced observer that all learning imperatively calls for the theosophical mode of thought. Thinkers who penetrate deeply into the spiritual life, who follow the path of knowledge with heart and soul, and are not content merely to weave theories, but whose very heart is bound up with true knowledge,—spirits like these, it is true, show by their lives how life is everywhere in touch with spiritual science. As an example, I may cite a man who was known to the world for years as a celebrated poet, who was for long years condemned to a sick-bed and during that time wrote down the thoughts and experiences that came to him on the path of knowledge, as a bequest to posterity;—a poet who was not of course taken seriously as a philosopher, by philosophers. I mean Robert Hamerling. But the latter, who was perhaps only justly appreciated by Vincenz Knauer (who even made him the subject of lectures) was not a theoretical philosopher, but one who entered heart and soul on the paths of wisdom, and synthesised the sciences of chemistry, physics, philosophy, physiology, biology and history of modern times, as far as these were accessible to him, fertilising his knowledge by his poetic intuition. Robert Hamerling, who was able to fructify the thoughts regarding the world, by his own gift of poetic intuition, laid down in his “Atomistics of the Will” all that he found upon the path of knowledge. His path was not like that trodden by so many to-day, who start from the mere theory of some school of thought; it led directly from life itself. In his “Atomistics of the Will,” he has written much of importance for those who take an interest in the tendency of ordinary learning and intellectuality to merge into spirituality. A passage from the “Atomistics of the Will” written in 1891, will follow here as an example of the thoughts collected by him in his solitude, on the evolutionary path of knowledge on which he had entered. “It is possible,” says Hamerling on p. 145 of Vol.II. of “Atomistics of the Will,” “ that living beings exist, whose corporeality is more tenuous than atmospheric air. At regards other heavenly bodies, at least, nothing can be urged against this supposition. Beings whose corporeality is of such extreme subtlety would be invisible to us, and would exactly correspond to those beings ordinarily called spirits, or to the etheric bodies, or souls surviving after the death of individuals ... ” He continues in the same strain. Here we have an allusion to the etheric body in the middle of a book which is the outcome of the intellectual life of the present day. Let us suppose that truth and uprightness everywhere prevailed, together with an earnest striving to know what really lives in the thought of men; let us imagine that an honest desire existed to try to understand what we already possess; that, in other words, people should write fewer books, until they have learnt the content of other books already written,—then the work done in our time would be very different; there would be continuity in it. Were this so, it would have to be admitted that, during the last few decades, spiritual life has been breaking forth, and vistas opening of spiritual aims and perspectives, wherever science has been honestly and earnestly prosecuted. For there are many examples like that of Robert Hamerling.

Thus the special branches of the various sciences unite and demand that which can alone give a comprehensive view of the world at the present day, such as I have endeavoured to sketch lately in “Occult Science”. Into that work are woven, imperceptibly, the latest results of all the sciences, side by side with spiritual research. When we consider this we must acknowledge that open doors to spirituality are everywhere to be found; but we pass them by unnoticed. Whoever is acquainted with modern science finds without exception that its facts, not its theories, require a spiritual explanation. Were it possible for ordinary science to emancipate itself from all theories—the atomic, the vibratory, energetics and all other forms of one-sidedness with which the world is continually hedged about by a few stock ideas,—if scientists could only liberate themselves from such trammels; did they allow the great mass of facts now brought to light by science to speak for themselves, all contradiction between the spiritual science which we follow here and the genuine results of modern research would cease. Here, Goethe may be our great helper—Goethe, who fulfilled all the conditions of a universal mind so magnificently. He fulfilled those conditions even outwardly; for whoever is acquainted with Goethe's correspondence knows that he exchanged letters with countless naturalists on all the most important questions in the various departments of science. From his experimenting cabinets and from his study, communications went forth to the different branches of science at all points of the compass. He corresponded with botanists, opticians, zoologists, anthropologists, geologists, mineralogists and historians, in short with scientists in every field. And though unprogressive minds certainly refused to recognise him as an authority, because his investigations were beyond their understanding, he found other thinkers by whom he was most highly appreciated, and who consulted him when it became necessary to settle any question of special interest. This is an incident of no great importance, but at the same time we can see how Goethe worked in thought and also in deed with the foremost philosophers of his day, such as Schelling and Hegel. We find that the minds of a number of philosophers were fructified by him, and that Goethe's thoughts reappeared in their work, in the same or another form. Finally we can see how in the course of his life Goethe seriously occupied himself with the study of botany, zoology, osteology in particular, also with anthropology in a wider sense; further with optics and physical science in their wider scope. Isolate scientists in the domain of biology are now showing a disposition to do justice to Goethe in a small degree. On the other hand it is quite comprehensible that physicists are perfectly sincere in their inability to understand Goethe's teachings regarding colour, from their own standpoint. These truths regarding colour can only be understood in the future,—unless the acquaintance with theosophy has meantime brought about a change,—perhaps not before the second half of the twentieth, or even the first half of the 21st. century. The physical science of the present day can only look upon Goethe's ideas regarding colour as nonsense; this however is no fault of the teaching; the fault lies in the forms of modern science. If you read my book, “Goethe's Conception of the World,” also the preface to Goethe's works on natural science, published by Kirschner, you will see what I mean. You will see that the latter contains an appreciation, of Goethe's theory of colour, which is scientific in the truest sense, and, compared with which, all modern theories relating to physical science are mere dilettantism. Thus we see how Goethe laboured in all departments of science. We can see how his endeavours to understand the laws of nature were everywhere fertilised by the poetic forces of his genius. Goethe looked upon nothing as separate from the rest; everything intermingled in his soul. There no one pursuit interferes with another. Goethe is himself a proof that it is an absurdity to believe that the active pursuit of some branch of intellectual knowledge could hamper intuition. If both impulses are only present in strength and originality, they do not interfere with one another. We can form an idea of the living cooperation of the human forces of the soul, as they are expressed in the different sciences, and in the entire personality of the human being; the necessity of life makes it possible for us to form such an idea, and we are helped by the fact that a modern intelligence exists, in whom this cooperation of the different soul-forces of the whole personality was actually living. It is for this reason that Goethe's personality is a model, to which we must look up in order to study that living cooperation of the soul-forces. As he is a man whose progress we can watch from year to year, in the deepening of his own inner life and understanding of the world, he is an example to us of the manner in which man must strive, in order to attain a greater intensity of the inner life. Not the mere contemplation of Goethe, not the repetition of his words, nor even devotion to his works should be our duty on a day which the calendar shows us to be closely connected, in a narrow sense, with Goethe's life,—but to consider the grandeur that radiates from his whole person, in the light of a model for our epoch. Especially the scientific thinker of our day might learn much from Goethe. For in respect to the comprehension of the spiritual life, scientific thought is not in a flourishing condition; but precisely from that quarter we shall inevitably live to see a great revival of Goethe, and a gradual and increasing understanding of his genius. A contemplation of Goethe's life may throw a flood of light on our advance to spirituality, on theosophy in general; it will illuminate our progress healthfully, because in Goethe everything is healthy. He is trustworthy in every particular, and, where he contradicts himself, it is not his logic that is at fault. Life itself is a contradiction, and must be so in order that it may continue to live. This is a thought which I would fain kindle in you on this birthday of Goethe's, to show how necessary it is that we should become absorbed in the things lying open to us. Goethe can give us an infinity. We can learn most from him if we forget much that has been written in the countless works extant on Goethe, for such communications are more likely to cast a veil over the real Goethe than to make us acquainted with him. But Goethe has an occult power of attraction; there is something in him which works of itself. If we yield ourselves up to Goethe we shall find that we can celebrate his birthday within ourselves, and we shall feel something of that which is ever young and fresh in Goethe, of which we might say that Goethe may rise again in a soul steeped in theosophy. Though Goethe's name is so often heard and his works so often quoted, our materialistic age has but a meagre understanding of him. There was a time when people were really fascinated, even by very serious discussions on the subject of Goethe,—not literary and historical discussions in our sense of the word, for these are not serious. When Goethe was the subject of serious talk there were always listeners who were carried away by that inner spiritual vein which is never wanting in Goethe. We may recall the time when old Karl Rosenkranz, the Hegel scholar, who was on a level with the highest culture of his day, ventured between 1830 and 1840 to announce a series of lectures on Goethe at the university of Königsberg. He wished to state frankly a philosopher's opinion of Goethe. He prepared his lectures, and left his study with the thought: “Perhaps one or two may come to hear what I have to say!”—But thought nearly died within him, when he found himself outside in the midst of a wild snowstorm, so violent that no one could be expected to venture out to a lecture that was not obligatory. He made his way to the lecture-hall and behold, nothing could be more unfavourable than the conditions under which he had to deliver his lecture. It was a hall which could not be heated, the floor was in bad repair, and the walls ran water in streams. But the name of Goethe was an attraction and there was a good audience, even on the first evening, and though at each lecture the conditions grew worse, and the hall more uncomfortable, the audience grew more and more numerous. Finally the attendance at Karl Rosenkranz' lectures was so great that the hall could scarcely contain it.

Goethe is one of those thinkers who can best stimulate us theosophically. A healthy view of Goethe would be to regard him, in the light of theosophy, as a great spirit incarnated in the body of Goethe,—a spirit whom we must first learn to understand. We must not allow him to be represented to us as a fleshly form in which there dwells a great spirit whom we are bound to take on authority. There are really safe paths leading to theosophy, it is only necessary to follow them, without shrinking from the trouble. This is why I never hesitate, even when great numbers are present at a course of lectures, to shed light, sometimes in a manner inconvenient perhaps to many, on some bye-path of spiritual knowledge, to risk a bold assertion or to make a statement difficult to understand. I should never shrink from such a step, because I know that only in this way is it possible for theosophy to make sound progress, or to take root in modern civilised life. It seems to me that we may mount to the highest spiritual regions without losing our warmth of heart; it seems to me that all those assembled here must be conscious to some degree of the truth, that the methods applied to the interpretation of theosophy here are those of the most modern intellectual life, and the strange opinion which prevails even in theosophical circles, that a réchauffé of mediaeval learning is served up here, instead of facts in agreement with modern science, is a very grave departure from the truth. As this has been pronounced by many—even among theosophists—it must be pointed out that anyone who can follow with understanding will be convinced that no mediaeval learning, but the union of objective, scientific teachings with genuine, modern spiritual aspirations, is our aim. It is not my province to judge how far this object has been attained; but it ought to be clear to everyone that nothing mediaeval in its character, nor anything merely associated with traditions, but objective knowledge, on a level with modern science, is the object of our study here. It should also be experienced as a certainty that the conditions of life which are the outcome of our theosophical studies are able to fill our hearts with enthusiasm. What seems to me of most importance is that what our hearts have gained from such a course of study and we carry away with us into the world,—what we have grasped in the breadth of the conceptions and words, is concentrated in our hearts; it lives itself out in our feelings and sensations, in our compassion and in our actions, and we are then living theosophy. As the rivers can only flow over the lands when they have been fed by the sources, so the life of theosophy can only stream out into the world, when it draws its forces from the springs of wisdom open to us to-day by those spiritual Powers whom we call the Masters of Wisdom and of the Harmony of Feelings. And we have grasped the true meaning of the word theosophy, or spiritual science, when it speaks to us in the forms of modern, intellectual life, when, at the same time, instead of leaving, our hearts and souls cold, it warms them, so that that warmth may communicate itself to others everywhere in the world. In proportion as you carry out into the world what has been said here, not only in your thoughts, but also in your feelings, your impulses of will and your actions, these lectures will have served their purpose. This is the aim of these lectures. With this wish, my dear theosophical friends, I always welcome you from the heart when you come, and with the same wish I take leave of you on this day, at the close of our series of lectures, with the words: “Let us remain united in the theosophical, in the intellectual and spiritual sense, even though we must live in space separated one from the other and from the present time, in which we can be more closely united in space; let us take, as the most inspiring mutual greeting and farewell, the thought that we are together in spirit, even when we are dispersed in space. In this spirit I take leave of you to-day, on the occasion of our celebration of Goethe's birthday, at the close of our course of lectures. Let us think often of the object which has brought us together, and may it also bear fruit for that personal bond which may always unite one theosophist with another in love. May we be together in this sense, even after we have parted, and may we ever anew be drawn together again, that we may rise to heights of spiritual and supersensuous life.

• 1. Approximately: “He who is ever striving, toils onward, him we can deliver.”

When we discuss, in connection with spiritual-science, other spiritual worlds besides our physical world, and declare that the human being sustains a relationship, not only to this physical world, but also to super-sensible realms, the question may arise as to what is to be found within the human soul—before one achieves any sort of clairvoyant capacity—which is super-sensible, which gives an indication that the human being is connected with super-sensible worlds. In other words, can even the ordinary person, possessed of no clairvoyant capacity, observe something in the soul, experience something, which bears a relationship to the higher realms? In essence, both today's lecture and that of tomorrow will be devoted to the answering of this question.

When we observe the life of the human soul, it manifests three parts in a certain way independent of one another and yet, on the other hand, closely bound together.

The first thing that confronts us when we direct attention to ourselves as souls is our conceptual life, which includes also in a certain way our thinking, our memory. Memory and thought are not something physical. They belong to the invisible, super-sensible world: in man's thought-life he has something which points to the higher worlds. What this conceptual world is may be grasped by each person in the following way. We bring before him an object, which he observes. Then he turns away. He has not immediately forgotten the object, but preserves within himself a living picture of it. Thus do we have concepts of the world surrounding us, and we may speak of the conceptual life as a part of our soul life.

A second part of our soul life we can observe if we inquire whether we do not possess within us something else related to objects and beings besides our concepts. We do, indeed, have something else. It is what we call feelings of love and hate, what we designate in our thinking by the terms sympathy, antipathy. We consider one thing beautiful, another ugly; perhaps, we love one thing and hate another; one we feel to be good, the other evil. If we wish to summarize what thus appears in our inner life, we may call it emotions of the heart. The life of the heart is something quite different from the conceptual life. In the life of the heart we have a far more intimate indication of the invisible than in the life of concepts. It is a second component of our soul-organism, this life of emotions. Thus we have already two soul-components, our life of thought and of emotion.

Of a third we become aware when we say to ourselves, not only that we consider a thing beautiful or ugly, good or evil, but that we feel impelled to do this or that, when we have the impulse to act. When we undertake anything, perform a relatively important act or even merely take hold of an object, there must always be an impulse within us which induces us to do this. These impulses, moreover, are gradually transformed into habits, and we do not always need to bring our impulses to bear in connection with everything that we do. When we go out, for instance, intending to go to the railway station, we do not then purpose to take the first, second, and third steps; we simply go to the station. Back of all this lies the third member of our soul life, our will impulses, as something ranging wholly beyond the visible.

If we now connect with these three impulses characteristic of the human being our initial question, whether the ordinary man possesses any clue to the existence of higher worlds, we must take cognizance of dream life, how this is related to the three soul elements: the thought impulse, the emotions, the impulse of will.

These three components of our soul life we can clearly differentiate: our thought life, our emotions, and our will impulses. If we reflect somewhat about our soul life, we can differentiate among these three single components of the life of the soul in our external existence. Let us first take the life of concepts. The thought life follows its course throughout the day—if we are not actually void of thought. Throughout the day we have concepts; and, when we grow tired in the evening, these concepts first become hazy. It is as if they became transmuted into a sort of fog. This life becomes feebler and feebler, finally vanishing altogether, and we can then go to sleep. Thus this conceptual life, as we possess it on the physical plane, persists from our waking till our falling asleep, and disappears the moment we fall asleep. No one will suppose that, when he is really sleeping—that is, if he is not clairvoyant during sleep—his thought life can nevertheless continue just as while he is awake. The life of thought—or the conceptual life—which occupies us fully from our waking till our falling asleep, must be extinguished, and only then can we go to sleep.

But the human being must recognize that the concepts he has, which have so overwhelmingly taken possession of him during the day, and which he always has unless he merely drowses along, are no hindrance to his falling to sleep. That this is so is best seen when we surrender ourselves to particularly vigorous concepts before falling asleep—for instance, by reading in a very difficult book. When we have been thinking really intensely, we most easily fall asleep; and so if we cannot go to sleep, it is good to take up a book, or occupy ourselves with something which requires concentrated thinking—study a mathematical book, for instance. This will help us to fall asleep; but not something, on the other hand, in which we are deeply interested, such as a novel containing much that captivates our interest. Here our emotions become aroused, and the life of the emotions is something that hinders us from falling asleep. When we go to bed with our feelings vividly stirred, when we know that we have burdened our soul with something or when there is a special joy in our heart which has not yet subsided, it frequently happens that we turn and toss in bed and are unable to fall asleep. In other words, whereas concepts unaccompanied by emotions weary us, so that we easily fall asleep, precisely that which strongly affects our feelings prevents us from falling asleep. It is impossible then to bring about the separation within ourselves which is necessary if we are to enter into the state of sleep. We can thus see that the life of emotions in us has a different relationship to our whole existence from that of our life of thought.

If we wish, however, to make the distinction quite correctly, we must take cognizance of something else: that is, our dreams. It might be supposed at first that, when the variegated life of dreams works upon us, this consists of concepts continuing their existence into the state of sleep. But, if we test the matter quite accurately, we shall observe that our conceptual life is not continued in our dreams. That which by its very nature wearies us does not continue during our dreams. This occurs only when our concepts. are associated with intense emotions.

It is the emotions that appear in dream pictures. But to realize this it is necessary, of course, to test these things adequately. Take an example:—Someone dreams that he is young again and has one experience or another. Immediately thereafter the dream is transformed and something occurs which he may not have experienced at all. Some sort of occurrence becomes manifest to him which is alien to his memory, because he has not experienced this on the physical plane. But persons known to him appear. How often it occurs that one finds oneself during dreams involved in actions in connection with which one is in the company of friends or acquaintances whom one has not seen for a long time. But, if we examine the thing adequately, we shall be forced to the conclusion that emotions are back of what emerges in dreams. Perhaps, we still cling to the friend of that time, are not yet quite severed from him; there must still be some sort of emotion in us which is connected with him. Nothing occurs in dreams that is not connected with emotions. Accordingly, we must draw a certain conclusion here—that is, that when the concepts which our waking life of day impart to us do not appear in dreams, this proves that they do not accompany us into sleep. When emotions keep us from sleeping, this proves that they do not release us, that they must be present in order to be able to appear in dream pictures. It is the emotions which bring us the dream concepts. This is due to the fact that the emotions are far more intimately connected with man's real being than is the life of thought. The emotions we carry over even into sleep. In other words, they are a soul element that remains united with us even during sleep. In contrast with ordinary concepts, the emotions are something that accompanies us into sleep, something far more closely, more intensely, connected with the human individuality than is ordinary thinking not pervaded by emotion.

How is it with the third soul component, with the impulses of will? There also we can present a sort of example. Of course, this can be observed only by persons who pay attention to the moment of falling asleep in a rather subtle way. If a person has acquired through training a certain capacity to observe this moment, this observation is extremely interesting. At first, our concepts appear to us to be enveloped in mist; the external world vanishes, and we feel as if our soul being were extended beyond our bodily nature, as if we were no longer compressed within the limits of our skin but were flowing out into the elements of the cosmos. A profound feeling of satisfaction may be associated with falling asleep. Then comes a moment when a certain memory arises. Most likely, extremely few persons have this experience, but we can perceive this moment if we are sufficiently attentive. There appear before our vision the good and also the evil impulses of will that we have experienced; and the strange thing is that, in the presence of the good impulses, One has the feeling: "This is something connected with all wholesome will forces, something that invigorates you." If the good will impulses present themselves to the soul before the person falls asleep, he feels so much the fresher and more filled with life-forces, and the feeling often arises: "If only this moment could last forever! If only this moment could endure for eternity!" Then one feels, in addition, how the bodily nature is deserted by the soul element. Finally there comes a jerk, and he falls asleep. One does not need to be a clairvoyant in order to experience this, but only to observe the life of the soul.

We must infer from this something extremely important. Our will impulses work before we fall asleep, and we feel that they fructify us. We sense an extraordinary invigoration. As regards the mere emotions, we had to say that these are more closely connected with our individuality than is our ordinary thinking, our ordinary act of conceiving. So we must now say of that which constitutes our will impulses: "This is not merely something that remains with us during sleep, but something which becomes a strengthening, an empowering, of the life within us." Still more intimately by far are the will impulses in us connected with our life than are our emotions; and whoever frequently observes the moment of falling asleep feels in this moment that, if he cannot look back upon any good will impulses during the day, the effect of this is as if there had been killed within him something of that which enters into the state of sleep. In other words, the will impulses are connected with health and disease, with the life force in us.

Thoughts cannot be seen. We see the rose bush at first by means used in ordinary physical perception; but, when the beholder turns aside or goes away, the image of the object remains in him. He does not see the object but he can form a mental image of it. That is, our thought life is something super-sensible. Completely super-sensible are our emotions; and our will impulses, although they are transmuted into actions, are none the less something super-sensible. But we know at once likewise, when we take into consideration everything which has now been said, that our thought life not permeated by will impulses is least closely connected with us.

Now, it might be supposed that what has just been said is refuted by the fact that, on the following day our concepts of the preceding day confront us again; that we can recollect them. Indeed, we are obliged to recollect. We must, in a super-sensible way, call our concepts back into memory.

With our emotions, the situation is different; they are most intimately united with us. If we have gone to bed in a mood of remorse, we shall sense upon awaking the next morning that we have waked with a feeling of dullness—or something of the sort. If we experienced remorse, we sense this the next day in our body as weakness, lethargy, numbness; joy we sense as strength and elevation of spirits. In this case we do not need first to remember the remorse or the joy, to reflect about them; we feel them in our body. We do not need to recollect what has been there: it is there, it has passed into sleep with us and has lived with us. Our emotions are more intensely, more closely, bound up with the eternal part of us than are our thoughts.

But any one who is able to observe his will impulses feels that they are simply present again; they are always present. It may be that, at the moment of waking, we note that we experience again in its immediacy, in a certain sense, what we experienced as joy in life on the preceding day through our good moral impulses. In reality nothing so refreshes us as that which we cause to flow through our souls on the preceding day in the form of good moral impulses. We may say, therefore, that what we call our will impulses is most intimately of all bound up with our existence.

Thus the three soul components are different from one another, and we shall understand, if we clearly grasp these distinctions, that occult knowledge justifies the assertion that our thoughts, which are super-sensible, bring us into relationship with the super-sensible world, our emotions with another super-sensible world, and our will impulses with still another, even more intimately bound up with our own real being. For this reason we make the following assertion. When we perceive with the external senses, we can thereby perceive everything that is in the physical world. When we conceive, our life of concepts, our thought life, is in relationship with the astral world. Our emotions bring us into connection with what we call the Heavenly World or Lower Devachan. And our moral impulses brings us into connection with the Higher Devachan, or the World of Reason. Man thus stands in relationship with three worlds through the impulses of thought, emotion, and will. To the extent that he belongs to the astral world, he can carry his thoughts into the astral world; he can carry his emotions into the world of Devachan; he can carry into the higher Heavenly World all that he possesses in his soul of the nature of will impulses.¹

When we consider the matter in this way, we shall see how justified occult science is in speaking of the three worlds. And, when we take this into consideration, we shall view the realm of the moral in an entirely different way; for the realm of good will impulses gives us a relationship to the highest of the three worlds into which the being of man extends.

Our ordinary thought life reaches only up to the astral world. No matter how brilliant our thoughts may be, thoughts that are not sustained by feelings go no further than into the astral world; they have no significance for other worlds. You will certainly understand in this connection what is said in regard to external science, dry, matter-of-fact external science. No man can by means of thoughts not permeated by emotion affirm anything regarding other worlds than the astral realm. Under ordinary circumstances, the thinking of the scientist, of the chemist, the mathematician, runs its course without any sort of feeling. This goes no further than just under the surface. Indeed, scientific research even demands that it shall proceed in this way, and for this reason it penetrates only into the astral world.

Only when delight or repugnance are associated with the thoughts of the research scientist is there added to these thoughts the element needed in order to penetrate the world of Devachan. Only when emotions enter into thoughts, into concepts, when we feel one thing to be good and another evil, do we combine with thoughts that which carries them into the Heavenly World. Only then can we get a glimpse into deeper foundations of existence. If we wish to grasp something belonging to the world of Devachan, no theories help us in the least. The only thing that helps us is to unite feelings with our thoughts. Thinking carries us only into the astral world.

When the geometrician, for example, grasps the relationships pertaining to the triangle, this helps him only into the astral element. But, when he grasps the triangle as a symbol, and derives from it what lies therein as to the participation of the human being in the three worlds, something regarding his threefoldness, this helps him to a higher level. One who feels in symbols the expression for the soul force, one who inscribes this in his heart, one who feels in connection with everything that people generally merely know, brings his thoughts into connection with Devachan. For this reason, in meditating we must feel our way through what is given us, for only thus do we bring ourselves into connection with the world of Devachan. Ordinary science, therefore, void of any feeling of the heart, can never bring the human being, no matter how keen it may be, into connection with anything except the astral world.

Art, music, painting and the like, on the other hand, lead man into the lower Devachan world. To this statement the objection might be raised that, if it is true that the emotions really lead one into the lower Devachan world, passions, appetites, instincts, would also do this. Indeed, they do. But this is only an evidence of the fact that we are more intimately bound up with our feelings than with our thoughts. Our sympathies may be associated with our lower nature also; an emotional life is brought about by appetites and instincts also, and this leads into lower Devachan. Whereas we absolve in Kamaloka whatever false thoughts we have, we carry with us into the world of Devachan all that we have developed up to the stage of emotions; and this imprints itself upon us even into the next incarnation, so that it comes to expression in our Karma. Through our life of feeling, so far as this can have these two aspects, we either raise ourselves into the world of Devachan, or we outrage it.

Through our will impulses, on the contrary, which are either moral or immoral, we either have a good relationship with the higher world or we injure it, and have to compensate for this in our Karma. If a person is so evil and degenerate that he establishes such a connection with the higher world through his evil impulses as actually to injure this, he is cast out. But the impulse must, nevertheless, have originated in the higher world. The significance of the moral life becomes clear to us in all its greatness when we view the matter in this way.

Out of the worlds with which the human being is in such a close relationship through his threefold soul nature and also through his physical nature—out of these realms proceed those forces which can lead man through the world. That is, when we observe an object belonging to the physical world, this can occur only through the fact that we have eyes to see it with: it is thus that the human being is in relationship with the physical world. Through the fact that he develops his life of thought, he is in relationship with the astral world; through the development of his life of feeling, he is connected with the world of Devachan; and through his moral life with the world of upper Devachan.

The human being has four relationships with four worlds. But this signifies nothing else than that he has a relationship with the Beings of these worlds. From this point of view it is interesting to reflect upon man's evolution, to look into the past, the present, and the immediate future.

From the worlds we have mentioned there proceed those forces which penetrate into our lives. Here we have to point out that, in the epoch which lies behind us, human beings were primarily dependent upon influences from the physical world, primarily capacitated to receive impulses out of the physical world. This lies behind us as the Graeco-Latin epoch. During this epoch Christ worked on earth in a physical body. Since the human being was then capacitated primarily to receive the influences of the forces existing in the physical world, Christ had to appear on the physical plane.

At present we live in an epoch in which thinking is primarily developed, in which man receives his impulses out of the world of thought, the astral world. Even external history demonstrates this. We can scarcely refer to philosophers of the pre-Christian era; at most, to a preparatory stage of thinking. Hence the history of philosophy begins with Thales. Only after the Graeco-Latin epoch does scientific thinking appear. Intellectual thinking comes for the first time about the sixteenth century. This explains the great progress in the sciences, which exclude all emotion from the activity of thought. And science is so specially beloved in our day because in it thought is not permeated with emotions. Our science is void of feeling, and seeks its well-being in the utter absence of sentiments. Alas for one who should experience any feeling in connection with a laboratory experiment! This is characteristic of our epoch, which brings the human being into contact primarily with the astral plane.

The next age, following our own, will already be more spiritual. There the sentiments will play a role even in connection with science. If any one shall then wish to stand an examination for admission to some scientific study, it will be necessary for him to be able to sense the light that exists behind everything, the spiritual world which brings everything into existence. The value of scientific work in any test will then consist in the fact that one shall observe whether a person can develop in the test sufficient emotion; otherwise he will fail in the examination. Even though the candidate may have any amount of knowledge, he will not be able to pass the examination if he does not have the right sentiments. This certainly sounds very queer but it will be true, none the less, that the laboratory table will be raised to the level of an altar, at which the test of a person will consist in the fact that, in the electrolysis of water into oxygen and hydrogen, feelings will be developed in him corresponding with what the Gods feel when this occurs. The human being will then receive his impulses from an intimate connection with the lower Devachan.

And then will come the age that is to be the last before the next great earth catastrophe. This will be the age when man shall be related with the higher world in his will impulses, when that which is moral will be dominant on the earth. Then neither external ability nor the intellect nor the feelings will hold the first rank, but the impulses of will. Not man's skill but his moral quality will be determinative. Thus will humanity, upon arriving at this point of time, have reached the epoch of morality, during which man will be in a special relationship with the world of higher Devachan.

It is a truth that, in the course of evolution, there awaken in the human being ever greater powers of love, out of which he may draw his knowledge, his impulses, and his activities.

Whereas at an earlier period, when Christ came down to the earth in a physical body, human beings could not have perceived Him otherwise than in a physical body, there are actually awaking in our age the forces through which they shall see the Christ, not in His physical body, but in a form which will exist on the astral plane as an etheric form. Even in our century, from the 1930's on, and ever increasingly to the middle of the century, a great number of human beings will behold the Christ as an etheric form. This will constitute the great advance beyond the earlier epoch, when human beings were not yet ripe for beholding Him thus. This is what is meant by the saying that Christ will appear in the clouds; for this means that He will appear as an etheric form on the astral plane.

But it must be emphasized that He can be seen in this epoch only in the etheric body. Any one who should believe that Christ will appear again in a physical body loses sight of the progress made by human powers. It is a blunder to suppose that such an event as the appearance of Christ can recur in the same manner as that in which it has already taken place.

The next event, then, is that human beings will see Christ on the astral plane in etheric form, and those who are then living on the physical plane, and who have taken in the teachings of spiritual-science, will see Him. Those, however, who are then no longer living, but who have prepared themselves through spiritual-scientific work will see Him, none the less, in etheric raiment between their death and rebirth. But there will be human beings also who will not be able to see Him in the etheric body. Those who shall have scorned spiritual-science will not be able to see Him, but will have to wait till the next incarnation, during which they may then devote themselves to the knowledge of the spirit and be able to prepare themselves in order that they may be able to understand what then occurs. It will not depend then upon whether a person has actually studied spiritual-science or not while living on the physical plane, except that the appearance of the Christ will be a rebuke and a torment to these, whereas those who strove to attain a knowledge of the spirit in the preceding incarnation will know what they behold.

Then will come an epoch when still higher powers will awake in human beings. This will be the epoch when the Christ will manifest Himself in still loftier manner; in an astral form in the lower world of Devachan. And the final epoch, that of the moral impulse will be that in which the human beings who shall have passed through the other stages will behold the Christ in His glory, as the form of the greatest "Ego," as the spiritualized Ego-Self, as the great Teacher of human evolution in the higher Devachan.

Thus the succession is as follows: In the Graeco-Latin epoch Christ appeared on the physical plane; in our epoch He will appear as an etheric form on the astral plane; in the next epoch as an astral form on the plane of lower Devachan; and in the epoch of morality as the very essence and embodiment of the Ego.

We may now ask ourselves for what purpose spiritual-science exists. It is in order that there may be a sufficient number of human beings who shall be prepared when these events take place. And even now spiritual-science is working to the end that human beings may enter in the right way into connection with the higher worlds, to the end that they may enter rightly into the etheric-astral, into the aesthetic-Devachanic, into the moral-Devachanic. In our epoch it is the spiritual-scientific movement that aims, in a special way at the goal of having the human being capable in his moral impulses of entering into a right relationship with the Christ.

The next three millennia will be devoted to making the appearance of the Christ in the etheric visible. Only to those whose feelings are wholly materialistic will this be unattainable. A person may think materialistically when he admits the validity of matter alone and denies the existence of everything spiritual, or through the fact that he draws the spiritual down into the material. A person is materialistic also in admitting the existence of the spiritual only in material embodiment. There are also Theosophists who are materialists. These are those who believe that humanity is doomed to the necessity of beholding Christ again in a physical body. One does not escape from being a materialist through being a Theosophist, but through comprehending that the higher worlds exist even when we cannot se them in a sensible manifestation but must evolve up to them in order to behold them.

If we cause all this to pass before our minds, we may say that Christ is the true moral impulse which permeates humanity with moral power. The Christ impulse is power and life, the moral power which permeates the human being. But this moral power must be understood. Precisely as regards our own epoch it is necessary that Christ shall be proclaimed. For this reason Anthroposophy has the mission also of proclaiming the Christ in etheric form.

Before Christ appeared on earth through the Mystery of Golgotha, the teaching about Him was prepared in advance. At that time, likewise, the physical Christ was proclaimed. It was primarily Jeshu ben Pandira who was the forerunner and herald, a hundred years before Christ. He also had the name Jesus, and, in contrast to Christ Jesus, he was called Jesus ben Pandira, son of Pandira. This man lived about a hundred years before our era. One does not need to be a clairvoyant in order to know this, for it is to be found in Rabbinical writings, and this fact has often been the occasion for confusing him with Christ Jesus. Jeshu ben Pandira was at first stoned and then hanged upon the beam of the cross. Jesus of Nazareth was actually crucified.

Who was this Jeshu ben Pandira? He is a great individuality who, since the time of Buddha—that is, about 600 B.C.—has been incarnated once in nearly every century in order to bring humanity forward. To understand him, we must go back to the nature of the Buddha.

We know, of course, that Buddha lived as a prince in the Sakya family five centuries and a half before the beginning of our era. The individuality who became the Buddha at that time had not already been a Buddha. Buddha, that prince who gave to humanity the doctrine of compassion, had not been born in that age as Buddha. For Buddha does not signify an individuality; Buddha is a rank of honor, This Buddha was born as a Bodhisattva and was elevated to the Buddha in the twenty-ninth year of his life, while he sat absorbed in meditation under the Bodhi tree and brought down from the spiritual heights into the physical world the doctrine of compassion. A Bodhisattva he had previously been—that is, in his previous incarnations also—and then he became a Buddha. But the situation is such that the position of a Bodhisattva—that is of a teacher of humanity in physical form—became thereby vacant for a certain period of time, and had to be filled again. As the Bodhisattva who had incarnated at that time ascended in the twenty-ninth year of his life to the Buddha, the rank of the Bodhisattva was at once transferred to another individuality. Thus we must speak of a successor of the Bodhisattva who had now risen to the rank of Buddha. The successor to the Gautama-Buddha-Bodhisattva was that individuality who incarnated a hundred years before Christ as Jeshu ben Pandira, as a herald of the. Christ in the physical body.

He is now to be the Bodhisattva of humanity until he shall in his turn advance to the rank of Buddha after 3,000 years, reckoned from the present time. In other words, he will require exactly 5,000 years to rise from a Bodhisattva to a Buddha. He who has been incarnated nearly every century since that time, is now also already incarnated, and will be the real herald of the Christ in etheric raiment, just as he proclaimed the Christ at that time in advance as the physical Christ. And even many of us will ourselves experience the fact that, during the 1930's, there will be persons—and more and more later in the century—who will behold the Christ in etheric raiment.

It is in order to prepare for this that spiritual-science exists, and every one who' works at the task of spiritual-science shares in making this preparation.

The manner in which humanity is taught by its Leaders, but especially by a Bodhisattva who is to become the Maitreya Buddha, changes greatly from epoch to epoch.

Spiritual-science could not have been taught in the Graeco-Latin epoch in the manner in which it is taught today; this would not have been understood by any one at that time. In that period, the Christ Being had to make manifest in physically visible form the goal of evolution, and only thus could He then work. Spiritual research spreads this teaching ever increasingly among human beings, and they will come to understand more and more the Christ Impulse until the Christ Himself shall have entered into them.

Today it is possible by means of the physically uttered word, in concepts and 'ideas, by means of thinking, to make the goal understandable and to influence men's souls in a good way, in order to fire them with enthusiasm for aesthetic and moral ideals. But the speech of today will be replaced in later periods of time by forces capable of a mightier stimulation than that which is possible at present by means of speech alone. Then will speech, the word, bring it about that there shall dwell in the word itself powers which shall convey feelings of the heart from soul to soul, from master to pupil, from the Bodhisattva to all those who do not turn away from him. It will then be possible for speech to be the bearer of aesthetic feelings of the heart. But the dawn of a new epoch is needed for this. In our time it would not be possible even for the Bodhisattva himself to exert such influences through the larynx as will then be possible.

And during the final period of time, before the great war of all against all, the situation will be such that, as speech is at present the bearer of thoughts and conceptions and as it will later be the bearer of the feelings of the heart, so will it then carry the moral element, the moral impulses, transmitting these from soul to soul. At present the word cannot have a moral influence. Such words can by no means be produced by our larynx as it is today. But such a power of spirit will one day exist. Words will be spoken through which the human being will receive moral power. Three thousand years after our present time will the Bodhisattva we have mentioned become the Buddha, and his teaching will then cause impulses to stream directly into humanity. He will be the One whom the ancients foresaw: the Buddha Maitreya, a Bringer of Good.

He has the mission of preparing humanity in advance so that it may understand the true Christ Impulse: He has the mission of directing men's eyes more and more to that which men can love, to bring it about that what men can spread abroad as a theory shall flow into a moral channel so that at length all that men can possess in the form of thoughts shall stream into the moral life. And, whereas it is still entirely possible today that a person may be very keen intellectually but immoral, we are approaching a time when it will be impossible for any one to be at the same time intellectually shrewd and immoral. It will be impossible for mental shrewdness and immorality to go hand in hand.

This is to be understood in the following way. Those who have kept themselves apart, and have opposed the course of evolution, will be the ones who will then battle together, all against all. Even those who develop today the highest intelligence, if they do not develop further during the succeeding epochs in the heart and in the moral life, will gain nothing from their shrewdness. The highest intelligence is, indeed, developed in our epoch. We have reached a climax in this. But one who has developed intelligence today and who shall neglect the succeeding possibilities of evolution, will destroy himself by his own intelligence. This will then be like an inner fire consuming him, devouring him, making him so small and feeble that he will become stupid and be able to achieve nothing^—a fire that will annihilate him in the epoch wherein the moral impulses will have reached their climax. Whereas a person can be very dangerous today by means of his immoral shrewdness, he will then be without power to harm. In place of this power, however, the soul will then possess in ever increasing measure moral powers—indeed, moral powers such as a person of the present cannot in the least conceive. The highest power and morality are needed to receive the Christ Impulse into ourselves so that it becomes power and life in us.

Thus we see that spiritual-science has the mission of planting in the present stage of the evolution of humanity the seeds for its future evolution. Of course, we must consider in connection with spiritual-science also that which must be considered in connection with the account of the whole creation of the world: that is, that errors may occur. But even one who cannot as yet enter into the higher worlds can make adequate tests and see whether here and there the truth is proclaimed: here the details must be mutually consistent. Test what is proclaimed, all the individual data which are brought together regarding the evolution of the human being, the single phases in the appearing of the Christ, and the like, and you will see that things mutually confirm one another. This is the evidence of truth which is available even to the person who does not yet see into the higher worlds. One can be quite assured: for those who are willing to test things, the doctrine of the Christ reappearing in the spirit will alone prove to be true.

• 1. See also—Rudolf Steiner: Macrocosm and Microcosm